
m { 




AN ESSA^^y t* /f3S 



ORIGIN, CHARACTER, AND TENDENCY 



CREEDS 



INSTRUMENTS %F ECCLESIASTICAL POWER. 



BY JOHiV M. DUNCAN, 
Pastor of the Associate Reformed Congregation of Baltimore. 



H We have a law, and by our law he ought to die." — John xix. 7. 

"They had agreed already, that if any man did confess that he was 
Christ, he should be pur out of the synagogue." — John ix. 22. 

11 They shall put you out of the synag-gues : yea, the time cometh, that who- 
soever killeth you will think that he doeth God service." — John xvi. 2. 




Baltimore, 



CUSHING & SONS, 
JVa. 6, N. Howard-st. 
1834. 



Entered according to the Act of Congress, in the year 1834, by 
Cushing & Sons, in the Clerk's Office of the District Court of 
Maryland. 



SANDS & NEILSON, PRINTERS. 



PREFACE. 



A few years since I offered, to students of theolo- 
gy, and to young ministers of the gospel in America, 
a small volume, entitled — "Remarks on the rise, 
use, and unlawfulness of creeds and confessions of 
faith in the Church of God." That volume I have 
been desired to revise for republication, but have pre- 
ferred to write the whole argument anew. The quo- 
tations and facts, which were then advanced, are gen- 
erally preserved in the present essay ; but with that 
exception, this volume, — offered in like manner to 
students of theology, and to young ministers of the 
gospel, while it is also extended to the public at 
large, — is a new work. 

Dr. Miller's name, with various quotations from his 
writings, appear in the following pages. I could not 
avoid such a reference. He was pleased to enter in- 
to the discussion, at the time when I felt myself call- 
ed upon to express and publish my views, on the gen- 
eral topic which the controversy involves. So far 
as I know, his " Introductory Lecture" contains as 
fair and full an exhibition of the argument in favour 
of creeds, as can well be made out, and offers premi- 
ses, which, if they be accurate, would irresistibly 



4r PREFACE. 

sustain the creed-system. It would be a very diffi- 
cult thing to assail these premises, in the circumstan- 
ces under which I write, and not to refer in the most 
distinct terms to the venerable professor, and his In- 
troductory Lecture, as well as to his " Letter to a gen- 
tleman of Baltimore," which he wrote- in reply to my 
" Remarks, 55 and in which he repeated the argument 
of the Lecture. This explanation I thought to be ne- 
cessary, not as an apology for any notice I may take 
of his writings, but merely for the information of my 
reader. 

If any observations in this essay shall be thought 
severe, I have to say in their justification, that, while 
with the system under review I can enter into no 
compromise, personal invective is very far from my 
intention. Neither is it my wish to be considered as 
hostile to any particular sect — much less to the pres- 
byterian churches, with whom all my early associa- 
tions were formed. This essay is concerned with gen- 
eral principles of policy, which belong to all de- 
nominations ; and which no chain of reasonings, how- 
ever subtle they may be, nor any series of facts, how- 
ever extended, can possibly warrant. With ministers 
and Christians of all sects, who love their Master and 
keep his commandments, I would be ever ready, as 
" God in his providence ofFereth opportunity, 55 to com- 
mune on the broad principles of the gospel ; but for 
sectarian peculiarities, of any form or size, no one, 
who rejects the creed-system, can have any respect. 



PREFACE. 



r 



Since the " Remarks" were published, events have 
been every where transpiring, which have abundantly 
verified their predictions. The whole world is star- 
tled by the fearful combination of difficulties that are 
gathering round our moral associations ; and is aston- 
ished, not only at the impotency of political and ec- 
clesiastical chieftains in their attempt to manage and 
guide the public mind, but at their pertinacity in main- 
taining old institutions, which, before their own eyes, 
are crumbling to the dust. Such is the exhibition now 
presented to every liberally-minded man. And it 
would seem, like as in former cases, that a terrible 
infatuation, which sacrifices even the common chari- 
ties of life, and which recklessly libels motives when 
it cannot answer arguments, will provoke the Spirit of 
judgment. 

These impressions I cherished when the "Re- 
marks" were published, and they form the reason of 
the present Essay. My reader will please take this 
declaration, as an answer to all suspicions of personal 
invective, and consider himself as called to the review 
of a subject, which refers for the materials of argu- 
ment to the circumstances in which it is found. Any 
severity, which he may be inclined to censure, it will 
then be seen, could not be avoided, without abandon- 
ing the argument, or destroying its force by making 
it insipid and frigid. Ecclesiastical measures being 
as they are, and human liberty being so important, it 
were a heartless task to write without being plain, or 



VI 



PREFACE. 



to criticise without adducing facts. Such severity the 
Son of God himself employed, while yet his soul was 
tortured with anguish, and his love bore him to the 
cross. And if at any time I have declined from the 
high example, or have said any thing in an improper 
manner, or with improper feelings, I refuse not to be 
rebuked. The reader, however, must award to me 
enough of the spirit of my subject, not to demand a 
surrender of personal judgment, without personal con- 
viction. 

Baltimore, Jan. 7, 1834. 



CONTENTS. 



Page. 

CHAPTER I. 

Creeds. — A sense in which the term is not used in this Es- 
say, 9 

CHAPTER H. 

Creeds. — The sense in which the term is used in this Essay, 23 

CHAPTER III. 
Subject continued. — Cases stated, 44 

CHAPTER IV. 

Origin of Creeds. — Have they a Divine warrant ? - 69 

CHAPTER V. 

Subject continued. — Voluntary associations destitute of 
Scriptural authority, ----- 92 

CHAPTER VI. 
Subject continued. — Early Creeds, - - - 106 

CHAPTER VII. 
Subject continued. — Ecclesiastical Power, - - 130 

CHAPTER VIII. 
Subject continued. — Scholastic Theology, - - 151 

CHAPTER IX. 
Candidates for the Ministry. — How are they to be estima* 
ted, - - - - - - - 181 

CHAPTER X. 
Subject continued. — The Redeemer's example and explana- 
tions, - - - - - - - 202 

CHAPTER XI. 
The Bible. — The Human Mind, - - - 220 

CONCLUSION, 257 



ESSAY. 



CHAPTER I. 

Jl Creed — JL sense in which the term is not used in 
this Essay. 

The subject, which it is the intention of this Essay 
to develop, is strictly political in its character. It 
involves the great question of human liberty : — 
liberty to think, to speak, to write, and to act. Are 
we free to use the minds which God has given to us ? 
to utter the thoughts which we may have conceived? 
to enjoy whatever w r e may possess ? or must we be 
the servants of " many masters," and yield our rights 
to the combinations of our fellow-men ? 

The controvertist, afraid of the popularity to 
which such a view is entitled, or of the all-absorbing 
interest which human beings might take in such a 
discussion, may probably be startled at the position I 
take. In his judgment the whole subject is far more 
sacred. It is not political, he will say, but, occupy- 
ing higher and holier relations, it is, he will compla- 
cently tell us, ecclesiastical. And pray what is eccle- 
siastical ? Is the human mind to be put off with a 
high-sounding technical term? If the church, as 
2 



10 



ESSAY. 



such, be a divine institution, is not civil government 
established by a divine ordinance ? Have not the 
Apostles exhorted us to "stand fast in the liberty 
wherewith Christ has made us free?" Have they not 
bidden us to be on our guard, lest we should be 
"again entangled with the yoke of bondage?" and 
warned us against the lordship which ambitious ec- 
clesiastics would aspire to exercise ? 

With such scriptural precedents before us, and par- 
ticularly when they are sustained by the whole his- 
tory of the Jewish commonwealth, we may safely, 
and without rebuke, use the strongest terms, and ap- 
propriate the most vivid ideas, belonging to political 
science. And assuredly the criticism, which I have 
supposed to be made, will come with an ill grace 
from those, who ought best to know, how often and 
how long, and under what desolating circumstances, 
church and state have been united ; who ought to be 
fully aware how very sensitive the public mind in this 
country is, in relation to that matter; and who ought 
to be apprised of the fearful prognostics which are 
now foreboding the most serious ecclesiastical troubles 
in the old world. Mankind, at this present hour, are 
deeply agitated on this subject ; and that because cir- 
cumstances are forcing them to discuss the great 
question of liberty. 

It is said that Napoleon, who has been so celebrat- 
ed for intellectual power and magnificent project, and 
who lost all in the mighty and bloody game he 
played, because he descended to imitate the dynasties 
he had sought to crush, regretted very much that he 



ESSAY. 



11 



could not unite the temporal and spiritual power in 
his own person. "It is only in Christianity he re- 
marked, " that the pontificate is thus separated from 
the civil government. In the Roman republic the sen- 
ators were the interpreters of the will of Heaven ; and 
this power gave stability to the government. In Tur- 
key, and in all the east, the koran is both civil law, 
and religious law." It is moreover said, that he 
u would have established a new order of jesuits. He 
would have had a body of unmarried men, devoted to 
his will, in order to direct, through them, the reli. 
gious, moral, and political opinions of youth." There 
is not then so great a dissimilarity in these matters, 
that an identity of principle should be disowned, and 
all analogy discarded. Ecclesiastical men, it would 
seem, when on the side or under the control of the 
political chieftain, are his best and surest guides to 
despotism ; and when opposed to his plans, or the ad- 
vocates of human liberty, even a Napoleon would be 
foiled and defeated. 

Why should the creed system not be viewed in its 
political bearings? or as a political matter?* The 
church is a community, and the nation is a commu- 
nity. The civil officer is a ruler in a community, 
and the spiritual officer is a ruler in a community. 
And if the church be constituted by an election on 
the part of Jehovah, and if the election be an official 
matter, as I take it to be,f then the church and the 
nation are coextensive. Of course, though we must 

* I use the term political in a general sense- 

f See my lectures on the first three chapters of Genesis. 



12 ESSAY. 

consider them to be altogether distinct, and the civil 
and ecclesiastical officer to be, each in his own place, 
accountable to the great governor of the world, yet 
the social attributes of the two are alike, and the term 
political, in its general acceptation, is correctly used 
in the present discussion. 

The reason why I use the term, and so strenuously 
defend its use, is simply this: — It is desirable that 
the precise import of the technical words, creed — 
confession of faith, and the exact place which the 
ecclesiastical instruments, so denominated, occupy, 
should be distinctly ascertained. When we condemn 
these documents, and the use that is made of them, their 
advocates promptly and pertinaciously enough reply — 
cc You have a creed yourselves, and thus are incon- 
sistently holding fast to the very thing you professed- 
ly reject. Thereby you show that it is utterly impos- 
sible to get along without creeds ; of which your own 
experiment affords ample proof." I wish therefore to 
have it understood, that the argument here pursued is 
not in collision with the nature of Christianity, and the 
philosophy of the human mind : and that the thing con- 
demned is a creed as an instrument of ecclesiastical 
rule, or as a political expedient by which ecclesiastics 
obtain a dominion over the human mind. Those who 
are engaged in the present controversy, and who have 
been so severely censured on account of the official 
obliquities imputed to them, are offended by, and can- 
not be reconciled with, the policy of ecclesiastics ; but 
protest against councils and decrees as the reform- 
ers did, and view the systems of doctrine and govern- 



ESSAY. 



13 



ment imposed on human consciences, as oppressive 
and as unwarranted as any papal measures which roused 
Luther and his compeers. The reader is now appris- 
ed of the nature of the following discussion, and con- 
sequently prepared for the details I am about to give. 

To proceed then. The term creed signifies belief. 
Confession signifies an acknowledgment or avowal 
of some particular thing — as an opinion or a doctrine. In 
this simple view of the term every man must have a 
creed, who has any desire to know the truth, or who 
has made truth the subject of his study. His creed is 
made up of what he believes — his confession includes 
whatever he has avowed as his belief. 

The latter term was applied to the ecclesiastical 
symbols under review after the reformation. The re- 
formers were accused of holding doctrines repugnant 
to the peace and well being of society, for which they 
were arraigned at the bar of civil courts, as well as 
that of public opinion. Certain things imputed to 
them they disclaimed, and certain other things they 
confessed. The doctrines which they avowed, or 
the instruments of writing in w r hich those doctrines 
were stated and avowed, were called their confes- 
sions : — the confessions of their faith, or of what they 
believed. They intended thereby to show that they 
were not traitors to the commonwealth under which 
they lived, and that they held no doctrines which were 
inimical to the well-being of society. These instru- 
ments have been perverted by their followers, and 
have been employed, like the early creeds, against 
which the reformers themselves protested, as tests of 
2* 



14 



ESSAY. 



orthodoxy. In view of all such documents, of whose 
unscriptural character and immoral tendency those 
celebrated men seem to have been fully apprised, they 
proclaimed the great protestant maxim — the bible 

IS THE ONLY RULE OF FAITH AND PRACTICE. The 

different sects have professedly held fast to the max- 
im ; but having found, as they suppose, that the church 
cannot live without another rule, they have stated 
the bible to be the only infallible rule, and then 
have brought in others, which, though admitted to be 
fallible, they are pleased to denominate standards. 
I shall then view these technical terms — creed and 
confession of faith as synonymous : — in general, 
for the sake of its brevity, employing the first, but 
taking either as may be most convenient. 

A creed, using the term in its literal sense, eve- 
ry man must have. It may be longer or shorter, 
broader or narrower, according to the number or 
the nature of the things he may believe, or accord- 
ing to the apprehension he may have of those things. 
Both reason and the scriptures require that he should 
have such a creed, and make confession of it too. 
Faith is the distinguishing attribute of mankind, 
in their present lapsed state. They cannot see God 
and live. Vision has been lost, and faith is the 
natural substitute* " Without faith it is impossible 
to please God." It is " the substance of things hoped 
for, and the evidence of things not seen." But then 
every believer should be careful that his faith, or his 
creed, should not stand in the wisdom of men, but in the 

* See my lectures on the first three chapters of Genesis. 



ESSAY. 



15 



power of God. He must have a — " Thus saith the 
Lord," or in modern phrase, " the testimony of God," 
speaking in his word or his works, whereon to rely. 

To explain. Jehovah has revealed certain truths 
in the bible, which he calls upon men to believe, and 
which they are explicitly required personally to ex- 
amine and apprehend, to the whole extent of their 
"several ability," in order that they may believe 
them. Every man who has obeyed the divine com- 
mandment, and who has received the things revealed 
as true, has formed a creed — in other words, he be- 
lieves what the Holy Spirit has revealed. Without 
this he cannot be a christian; but plunges, as an ob- 
stinate rebel, into everlasting perdition. The sen- 
tence of the great Prince of life, in such a case, is — 
"He that believeth not shall be damned." — "He 
that believeth not the Son shall not see life ; but the 
wrath of God abideth on him." To save men from 
an issue so awful, and to bring home to their hearts 
the truths, which, in the scriptures, are addressed 
with so much plainness and point to the human mind, 
the Comforter is sent. " He shall reprove the world 
of sin," said the great prophet, " because they believe 
not in me." Most indubitably, then, every Christian 
has a creed, or he confesses certain things which he 
has learned and believes. 

In making the above declaration have I conceded 
the point in controversy ? Has one single assertion 
been made, which is, in any form, or to any extent, in- 
consistent with individual liberty ? or which encroach- 
es, in the least degree, upon the personal responsibili- 



16 



ESSAY. 



ties of a human being ? or which admits, in any way, 
that there is another lord of conscience besides Jeho- 
vah himself? The advocates of the ecclesiastical doc- 
uments which this argument condemns charge upon 
it this inconsistency. This charge is heard every 
where in conversation, and has been most positively 
averred, and pertinaciously urged by Dr. Miller, un- 
der w T hose professional notice my " remarks" have 
fallen. Let the reader judge for himself. 

Again. As the word of God is intended for the 
human family, and as they may all have the Holy Spi- 
rit for their common teacher, there will be found much 
coincidence of sentiment among them. The first prin- 
ciples of Christianity will be readily perceived, and 
promptly admitted by all, as first principles are gen- 
erally received in other departments of life. The se- 
condary agencies which society itself affords, the in- 
stitutions which the Lord of society has seen proper 
to establish, — parental example and tuition, ministe- 
rial instructions, the interchange of sentiment, and the 
ever varying circumstances which belong to living in- 
tercourse, — these and such like things, which are in- 
dependent of human statuteSj and whose influence is 
never greater nor more salutary than when human le- 
gislators let them alone, necessarily produce a simila- 
rity of views and habits. Society has such an inher- 
ent power to regulate itself. The spirit of the com- 
munity, so to speak, moulds all the members of that 
community into a common likeness. Enlightened 
public opinion, if such phraseology should be more 
agreeable, will eventually conform every thing to it- 



ESSAY. 



17 



self ; will overturn whatever opposes it, and will es- 
tablish its own liberal and enlarged principles. 

The coincidence of views and feelings, which has 
just been stated, may be admitted to exhibit something 
like a social creed. Or — the bible being a plain book — 
there are certain elemental truths, which men will em- 
brace in common, from the very nature of the case. 
These are truths which no test of orthodoxy can make 
more plain ; which may be brought into dispute by the 
manner in which those tests may express them ; and 
which the different sects may embrace, notwithstand- 
ing their tests may be exceedingly varied. Such a 
social creed was found in the primitive churchy when, 
as Irenaeus reports, Christians throughout the world 
believed the cardinal points of evangelic doctrine, as 
though they inhabited a single house ; when, as Dupin 
says, — u It was not necessary to assemble councils in 
order to own the truth and condemn error;" and 
when, as we shall hereafter see, there were no eccle- 
siastical creeds. 

In this living intercourse of society, to which refer- 
ence has been made, each man, under some form, — 
nay under a variety of forms, — confesses what he be- 
lieves. He does this when he speaks, when, as a 
minister, he preaches, or when he appears as an au- 
thor. "I believed," said the psalmist, "therefore 
have I spoken." Paul adopts the same rule, and de- 
scribes the minister of Christ as uniformly acting upr 
on it — u We also believe, and therefore speak." No 
honest man ever acted in any other way. In like man- 
ner any one, who feels himself called upon so to do, 



18 



ESSAY. 



and who can gain public attention and confidence, may 
appeal to his fellow-men through the press. Provid- 
ed he publishes that, which, after careful examination, 
he believes to be true, no one can deny his right to 
proclaim his creed from the rising to the setting sun. 
" As good almost kill a man," said'Milton, " as kill a 
good book. Who kills a man, kills a reasonable crea- 
ture, God's image ; but he who destroys a good book, 
kills reason itself, kills the image of God, as it were, 
in the eye. Many a man lives a burden to the earth ; 
but a good book is the precious life-blood of a mas- 
ter spirit; embalmed and treasured up on purpose to a 
life beyond life." Many such theological and litera- 
ry efforts are made now-a-days. The manner in 
which such efforts are made, and the matter which is 
thus presented to the human mind, are things to be 
settled between the author and the public, or between 
both and Jehovah, to whom they are all accountable. 
The abstract right involved in this intellectual inter- 
course no one will question. The freedom of the 
press no one will undertake to curtail ; and its licen- 
tiousness must be controlled and repressed by enlight- 
ened public opinion. 

There is no doubt a most potent influence exerted 
by the agencies which have been enumerated. The 
spirit of the community is felt, acknowledged, and 
obeyed by al!. In the broken fragments of society, or 
in the political and ecclesiastical parties which divide 
and distract the public mind, each one recognizes what 
is called the esprit du corps of his sect. Every deno- 
mination seems to have its own vocabulary, its own 



ESSAY. 



19 



ceremonies, its own officers, and its own interests. 
The ministry of reconciliation, as such, have done 
more for the world than any other class of men, and 
have exerted a more extensive and efficient control. 
The press has been the agent of revolution in both 
church and state, and is even now teeming with the 
complaints which mankind are uttering against eccle- 
siastical and political oppression. That a mighty in- 
fluence is thus gone abroad, pervading and controll- 
ing every thing, is not to be denied. And under it all, 
every man should remember his personal responsibili- 
ty, take heed to himself that he be not deceived, and 
exert his utmost ability to know the truth. " I gave 
my heart," said Solomon, "to seek and search out by 
wisdom concerning all things that are done under hea- 
ven : THIS SORE TRAVAIL HATH GoD GIVEN TO THE 
SONS OF MEN TO BE EXERCISED THEREWITH." No 

unanimous consent of the fathers, no plea of pontifical 
infallibility, no benevolent and vicarious efforts of of- 
ficial men in making systems, or framing creeds, or 
writing learned commentaries, can save mankind from 
this intellectual toil. Nay, even here, where every 
thing should be sincere and true, because every thing 
is sacred and momentous, akl are required to be cau- 
tious — "Believe not every spirit, but try the spirits 
whether they are of God ; because many false pro- 
phets are gone out into the world. 55 They must not 
be blindly led by " the spirit of the world, 55 by the 
press, by politicians, or by the clergy; but take good 
heed to themselves, that they cherish a good con- 
science, and be prepared to answer at the judgment 
seat. 



20 



ESSAY. 



In conceding these things, I may again be charged 
with reasoning inconsistently. For now we have, not 
only a creed, but a man, and an official man too, pro- 
ceeding to his place and duties in society, with his 
creed to direct him. The case, as stated, is, that 
every honest man, after having carefully inquired what 
is truth, and satisfied his own conscience on this ques- 
tion, goes forth to meet all the calls of his social posi- 
tion, and to fulfil his duties, according to his own con- 
victions. And verily, if the advocates of creeds and 
confessions of faith, as ecclesiastical documents, can 
identify this case with their own, it is all folly to ob- 
ject to their doctrine. But no one, acquainted with the 
general subject, would have suspected them of so much 
puerility ,if they had not inferred from the argumenthere 
delineated, that none should, agreeably to its princi- 
ple, have any right to preach, and that a commentary 
or paraphrase is thereby altogether prohibited. What 
is there belonging to the ministerial office, or to a pro- 
fessed explanation of the scriptural text carried through 
the press, which is inimical to human liberty ? These 
things may be, and doubtless have been, so abused. 
The master himself endeavored to protect his people 
from that very abuse, when he said — "Be not ye 
called rabbi ; for one is your master, even Christ, and 
all ye are brethren. And call no man your father up- 
on the earth : for one is your Father which is in hea- 
ven. Neither be ye called masters : for one is your 
master, even Christ. But he that is greatest among 
you, shall be your servant." Notwithstanding these 
solemn charges, he yet commissioned his disciples to 



ESSAY. 



21 



go and preach the gospel lo every creature. Was he 
inconsistent? Did it follow that the ministerial office 
was worth nothing ; and that its exercise must be en- 
tirely prohibited, unless its incumbents for the time- 
being shall be permitted to prescribe rules of faith and 
practice? and human beings shall be despoiled of their 
individual liberty ? Or may not these servants write 
an epistle, or a book, because their Master solemnly 
charged them not to aspire after a lordship over his 
people ? What did they actually do ? They both preach- 
ed and wrote. They spoke the thing which they be- 
lieved, nor would they undertake to address the com- 
munity on any other principle. And yet they themselves 
imitated their master, in exhorting the community to 
succumb to no lordship, by whatever plea it might be 
sustained, or whoever might pretend to it, which in- 
terfered with their allegiance to Jesus Christ as Head 
over all things. 

It is curious to observe, how easily a slight ac- 
quaintance with the annals of controversy enables one 
to turn the tables in an argument like the present. 
Dr. Miller, for example, is exceedingly positive, in 
his letters on the claims of episcopacy, in asserting 
that the bible alone is sufficient for all ecclesiastical 
purposes. At one time he observed — "I shall not 
now stay to ascertain what degree of respect is due to 
the writings of the fathers in general. It is my duty, 
however, to state, that we do not refer to them, in 
any wise, as a rule either of faith or practice. We ac- 
knowledge the scriptures alone to be such a rule. By 
this rule the fathers themselves are to be tried; and 
3 



22 ESSAY. 

of course they cannot be considered as the Christian's 
authority for any thing. It is agreed, on all hands, 
that they are not infallible guides : and it is perfectly 
well known to all who are acquainted with their writ- 
ings, that many of them are inconsistent, both with 
themselves and with one another. We protest, there- 
fore, utterly against any appeal to them on this sub- 
ject. Though they, or an angel from heaven, should 
bring us any doctrine, as essential to the order and 
well-being of the church, which is not to be found in 
the word of God, we are bound by the command of 
our Master to reject them.' 5 * And again : " As the 
Christian ministry is an office deriving its existence 
and its authority solely from Jesus Christ, the king 
and head of his church, it is obvious that his word is 
the only rule by which any claims to this office can 
properly be tried ; and the duties and powers of those 
who bear it, ascertained. "f With all this I cordially 
agree. But Dr. Miller was not writing on the autho- 
rity of creeds when he penned these sentences ; nor 
did he ever suspect that they would one day be quot- 
ed on that subject. Afterwards, when called to sus- 
tain the creed system, and in his letter to " a gentle- 
man of Baltimore," he says — "I say, how is she 
(the church) to ascertain that this is the character of 
her candidates for the holy ministry , when, according 
to the brother whom I am constrained to oppose, she 
is forbidden to employ any other test than that which 
the most corrupt and unqualified will bear, (the bible) 
just as well as the most excellent ; and which is, of 



* Vol. 1, page 124-5 j Vol. 1, page 25. 



ESSAY. 



23 



course, in reference to the point to be decided, no test 
at all." When opposing episcopalians, the bible is 
every thing; when arguing with an opponent of eccle- 
siastical creeds, the bible is nothing. In the one case 
claims may be tried by the word of God as the only 
rule, and in the other it is no test at all. — So 
much for consistency. More hereafter. 



CHAPTER II. 

Creed — The sense in which the term is used in this 
Essay. 

Having given the above explanations, I may now 
proceed to inquire after the ecclesiastical sense in 
which the term creed is used? It is in this connex- 
ion, that the objections, which are offered to the con- 
sideration of the reader, arise. Dr. Miller answers 
the inquiry, — what is a creed ? in the following man- 
ner. — " By a creed, or confession or faith, I mean 
an exhibition, in human language, of those great doc- 
trines which are believed by the framers of it to be 
taught in the holy scriptures ; and w T hich are drawn out 
in regular order, for the purpose of ascertaining, how 
far those who wish to unite in church fellowship are 
really agreed in the fundamental principles of Christian- 
ity." Let us take this definition as it is ; for the profes- 
sor is intentionally precise, and would be offended if 
its order should be disturbed. I remark, in relation to it, 

1. That by its own terms, a creed is not a scriptu- 
ral document. Certain individuals, styled a the fram* 



24 



ESSAY. 



ers of it," have drawn it up for a particular purpose. 
They wish to " unite in church fellowship," and hav- 
ing drawn out their instrument of communion, they 
make that instrument the rule of their fellowship in 
the ordinances which Jehovah has established. Have 
they any right to do so ? Who gave them such a right ? 
Has not the Lord Jesus given a rule of " church 
fellowship ?" If he has not, by what authority do 
these framers of a creed undertake to enact one ? If 
he has, by what authority do they frame another ? 
Has a servant of the Son of God, who came to pro- 
claim the only gospel by which sinners can be saved, 
no reason to demand an answer? And if these framers 
of an uninspired rule of " church fellowship," who have 
narrowed the sphere of that fellowship, cannot show 
their warrant, will they persist in their perverseness ? 
or expect that the Master's providence will sanction 
such proceedings ? 

Suppose that a certain number of the citizens of the 
United States should do, in view of the general con- 
stitution of the country, what these "citizens of the 
commonwealth of Israel" have done, in view of the 
charter of that spiritual kingdom. What would politi- 
cians say to such individuals ? Suppose them to have 
broken up the American community into so many sects 
and parties, none of which are contemplated by the con- 
stitution — I say contemplated by the constitution ; for if 
thebible, as the charter of the church, provides for the 
divisions recognised in Dr. M's definition of a creed, I 
have no objection to make — and each party, without any 
reference to local circumstances or territorial lines, to 



ESSAY. 



25 



be composed of those who have agreed together, in 
relation to the fundamental principles of the republic : 
or suppose the two great political parties, which so 
long agitated the country, and whose distinctions have 
passed away under the action of living intercourse, 
to have framed political creeds and catechisms, and 
transmitted them from generation to generation : — let 
all this be done, for the avowed purpose of maintain- 
ing the good order of the community, and the peace 
and prosperity of the nation *. what would be the esti- 
mate which politicians would form of such doings ? 
Would not these things be supremely ridiculous ? And 
yet is not this the very thing which ecclesiastical men 
have done in the church ? which church Jehovah has 
constituted one kingdom under law to himself. And 
have they not done it without any authority from 
their Lord ? nay directly in the face of his authority ? 
And have not their divisions been the subject of uni- 
versal taunt and reproach ? At this very hour, is not 
the world astonished at their bickerings? 

2. Dr. M. has described a creed to be an exhibi- 
tion of scriptural doctrines, drawn out in regular or* 
der. Then those doctrines are not so drawn out in. 
the scriptures themselves. And why have the fram- 
ers of the creed undertaken to do it ? Did not Jeho- 
vah know how to make a bible ? Has he given 
to his church a deficient instrument ? Has he com- 
mitted a mistake in his mode of giving instruction? 
Was he ignorant of the character of the human mind ? 
Did he not foresee the future circumstances of the 
church, when her children shoulci file off under differ** 
.3* 



26 



ESSAY. 



ent leaders ? and her ministers should become philoso- 
phers and politicians ? 

Again. Is Dr. M. sure that the scriptural subjects 
are not in their regular and proper order, as they now 
stand on the sacred page ? The original constitution 
— the mediatorial institute - — antediluvian infidelity — 
postdiluvian idolatry — the covenant with Noah — 
with Abraham — with the people of Israel — the tes- 
timony of the Spirit of prophecy — law — gospel — 
are they not arranged according to providential pro- 
ceedings ? and as they should be ? Can any man mend 
the order in which all these things stand ; sustained by 
their own historical facts, and illustrated by the com- 
bination of external circumstances which introduced 
them ? True, there is no systematic arrangement of 
dense, abstract propositions, which metaphysical the- 
ologians are pleased to call doctrines. But is Dr. 
M. sure that a compend of such abstract matters is a 
better manual for general use, and for the purpose of 
u church fellowship," than a varied, glowing, and ge- 
neral exhibition of moral subjects; in which allegory, 
incident, and changing circumstances, abound ? Is he 
sure that such a compend is better for the schools of 
metaphysicians ? It is certain that the Master thought 
not so; and I am greatly mistaken, if an honest mind, 
quitting such abstractions, and undertaking to study 
scriptural subjects in their own order, and in their 
own language, would not very soon learn the superi- 
ority of the biblical arrangement 

Besides — there have been a great many framers of 
these u doctrines in regular order," and they have not 



ESSAY. 



27 



all given, either the same " doctrines," or the same 
" order." Which is right ? which is wrong ? are any 
of them right ? How much better have they made the 
matter, when, as they suppose, the confusion of the 
bible has disappeared ? and its chaotic materials have 
all been properly classed ? When parties arise in a 
denomination, and high church and low church dis- 
tinctions appear, what is " regular order" then? what 
are the true "doctrines" then? What has the popular 
mind gained by a creed ? what have metaphysicians 
themselves gained ? Would it not have been better if 
these instruments had never been framed ? if theolo- 
gians had honestly declared biblical subjects in their 
own form ? and if an appeal had been made to the 
Master ? who had promised to give his Spirit to lead 
mankind into all truth, and had described his bible as 
a competent instrument of moral reformation. Look 
to the church, as she has been under the administration 
of creeds ; or as she is now, when different parties are 
contending about the meaning of their own standards, 
and the order of their own doctrines. The whole 
system has proved itself to be an egregious and ruin- 
ous mistake*, and has shown ecclesiastical rulers to be 
over-zealous politicians ; instead of being moral states- 
men, who knew how to read both society and the bi- 
ble. 

3. In this definition Dr. M. has not included those 
examples of a creed, taking that term in its literal 
sense, which, in my preliminary explanations, have 
been excepted from this discussion, and, in view of 
which he so earnestly labours to prove my argument 



28 



ESSAY. 



inconsistent. He makes no reference to a man's in- 
dividual belief or creed — to his expressing that be- 
lief or creed in private conversation or in public 
preaching — to his writing, printing and publishing 
that belief or creed in a book — a treatise — an es- 
say — a commentary. Taking the term creed in its 
ecclesiastical sense, the Doctor describes it in view 
of its ecclesiastical purposes, or as a document intend- 
ed to regulate " church fellowship ;"and as drawn out 
by a number of individuals, who, either of their own 
motion or by delegated authority, would frame an ec- 
clesiastical compact, with which no one has any spe- 
cial concern but themselves. The creed, of which 
he writes, of which I complain, and in relation to 
which this controversy has originated, is " an accre- 
dited, permanent, public document" — " a summary of 
christian doctrine" — " a formulary," other than the 
scriptures — "a test" of orthodoxy. No indivi- 
dual, unless it be his holiness the Pope, can frame and 
bring into the church such an instrument. No com- 
mentary is so employed. Neither Calvin's institutes, 
D wight's theology , nor any other work of like preten- 
sions, has ever reached such an eminence. Should 
Dr. M. address a series of letters to presbyterians, 
in which he should elaborately show his opinions, 
and vividly expose the inconsistencies of his brethren, 
could he thereby furnish to his denomination an in- 
strument of " church fellowship ?" — a test of ortho- 
doxy ? Or might not the whole sect disregard his ef- 
forts? and remain in statu quo — orthodoxy and hete- 
rodoxy mingling in sad confusion, — the very thing 



ESSAY. 



29 



which their creed, adopted by common consent, has 
failed to correct, notwithstanding its boasted preten- 
sions. 

The framing of this ecclesiastical creed is a social 
matter — is the result of combination. According 
to the principles of the creed system itself, the right 
to make this rule of " church fellowship" depends up- 
on a previous right to separate from the church, and 
to erect a voluntary association, in which those 
who agree shall live and worship together. This pre- 
vious right to separate — to withdraw, if you please 
— or to " secede," if an old technical term would not 
be offensive, I deny. The whole doctrine of volun- 
tary associations, on which Dr. M's entire argument 
depends, is unscriptural. Jesus did not withdraw 
from the Jewish church — from the synagogue — from 
the temple. That church cast him out, assaulted 
his reputation, reviled his good name, misrepresented 
his doctrines, and crucified him on Calvary. His dis- 
ciples did not withdraw from the Jewish church, 
though, like their Master, they did not agree with 
the Jews, either in " fundamental principles," or in ri- 
tual observances. You find them mingling with the 
nation, attending on the synagogue, going up to the 
temple, working while it was " called to-day," es- 
teeming themselves "the light of the world," calcu- 
lating that " a little leaven would," or might, " leaven 
the whole lump," and waiting, until, as Jesus foretold, 
they should be put out of the synagogue. Even the 
pharisees and the sadducees, though they differed so 
essentially, did not dream of separating, or wmj- 



30 



ESSAY. 



drawing, and forming a voluntary association. Dr. 
M. loves to trace things back to the early ages, and to 
quote the fathers. What does he think of the facts I 
have stated? or of the later and strongly expressed 
judgment of Jerome ? who referred these voluntary as- 
sociations to satanic policy. — "Before there were," 
says he, " by the instigation of the devil, parties in re- 
ligion, and it was said among the people, I am of Paul, 
and I of Apollos, and I of Cephas (Peter), the church- 
es were governed by the joint councils of presbyters." 
Was Jerome right or wrong ? 

If these voluntary associations be scriptural, 
their law may be found on the scriptural page. But if 
their law cannot be found in the scriptures, why then, 
ecclesiastical politicians having " changed the priest- 
hood," they must "of necessity change the law." 
The bible, not having contemplated these associations, 
has furnished no provisionary statutes for their regu- 
lation. As " Christ is not divided," there is but the 
one law of love. As no leader of any party has been 
a crucified" for its members, the law of love could not 
originate in his claims. And as no other law, but that 
of love,, is competent to regulate intellectual beings, 
the law of division could not be sanctioned by the 
God of love, or by the Governor of mankind. I ap- 
prehend Jerome was not far wrong in his explana- 
tions \ or if his language be offensive, then let us 
use apostolic phrase. — " For whereas there is among 
you envying and strife, and divisions, are ye not car- 
nal, and walk as men ? For while one saith, I am 
of Paul, and another, I am of Apollos, are ye not car- 



ESSAY. 



31 



nal?" — Protestants know how to apply this argu- 
ment to the papacy, which, as Peter was not cruci- 
fied for its members, is confidently represented to be 
a carnal thing. The brethren, who advocate eccle- 
siastical creeds, should look more calmly at this mat- 
ter ; for if the preceding remarks be true, their whole 
project is unphilosophical and treasonable. 

4. This exhibition of scriptural doctrines, in hu- 
man language, and in regular order, being completed ; 
and its framers, desirous of uniting in church fellow- 
ship, having ascertained how far they are really 
agreed in the fundamental principles of Christianity; 
what use will be made of this instrument ? Dr. M. 
certainly intends that it shall serve a practical pur- 
pose. — What does he mean shall be done with this 
creed? Its "framers" and their adherents must 
subscribe it. Subscription is the technical term, and 
as such is used in this essay. For example. When 
the Westminster assembly had prepared that best 
compend of religious instruction, — if our presbyte- 
rian brethren are accurate in their statements — the 
shorter catechism, the Scots commissioners proposed 
that the answers should be subscribed by all the mem- 
bers. This was the next step in " regular order." 
But the proposition was rejected, after a considerable 
number had shown it to be an unwarrantable imposi- 
tion. Conscientious men can not proceed very far in 
a path of error, without meeting some friendly moni- 
tor to arrest their attention, arouse their scruples, and 
call them back to duty. This matter of subscription, 
has always been exceedingly troublesome : yet it is 



32 



ESSAY. 



the very next thing to be done by creed-makers, af- 
ter they have penned their regular detail of the fun- 
damental principles of Christianity. 

Let Dr. M. speak. In his introductory lecture he 
remarks — "These formularies, — it they be really 
an epitome of the word of God — and surely we think 
them so — every minister is bound to circulate with 
unwearied assiduity among the people of his charge." 
It would seem that many of his brethren are of differ- 
ent opinions, and have cherished different feelings, un- 
less they have been lately roused to do, what he de- 
clares they w ere formerly not in the habit of doing. 
" Why is it," says he, " that so many ministers of the 
presbyterian church, with a confession of faith, and 
catechism, which I verily believe, and which the most 
of them readily acknowledge, are by far the best that 
were ever framed by uninspired men ; and with a form 
of government and discipline, more consentaneous with 
apostolical practice, than that of any other church on 
earth, are yet so negligent, not to say indifferent, as to 
the circulation of these formularies ? They, perhaps, 
do not take the trouble ever to inquire whether there 
be a copy of the volume that contains them, in every 
family, or even in every neighborhood, of their re- 
spective charges." Even these supremely excellent 
standards, better than all others, cannot then com- 
mand subscription. All the world knows that this 
thing, though in perfect good keeping with the system 
to which it belongs, has, as it ought to have done, 
created trouble every where. 

But let Dr. M. explain farther. He remarks, — 



ESSAY. 



33 



" That subscribing a church creed is not a mere for- 
mality ; but a very solemn transaction, which means 
much, and infers the most serious obligations. It is 
certainly a transaction which ought to be entered up- 
on with much deep deliberation and humble prayer ; 
and in which, if a man be found to be serious in any 
thing, he is bound to be honest to his God, honest to 
himself, and honest to the church which he joins. For 
myself, I know of no transaction, in which insincerity 
is more justly chargeable with the dreadful sin of 

LYING- TO THE HOLY GHOST, than this."* 

Again — " It is truly humiliating and distressing to 
know, that in some churches it has gradually become 
necessary, to consider articles of faith as mere arti- 
cles of peace; in other words, as articles, which he 
who subscribes is not considered as professing to 
believe: but merely as engaging not to oppose — at 
least in any public or offensive manner. Whether we 
bring this principle to the test of reason, of scripture, 
of the original design of creeds, or of the ordinary im- 
port of language among honourable men ; — it seems 
equally liable to the severest reprobation, as disrepu- 
table and criminal in a very high degree. Nor does 
it appear to be any alleviation, either of the disgrace 
or the sin, that many of the governors of the church- 
es referred to, as well as those who subscribe, pub- 
licly avow their adoption of this principle ; admit the 
correctness of it ; keep each other in countenance, and 
thus escape, as they imagine, the charge of hypocrisy. 



*Dr. Miller's Lec. p. 69. 

4 



34 



ESSAY. 



What would be thought of a similar principle, if 
generally adopted and avowed, with respect to the 
administration of oaths in civil courts ? Suppose both 
jurors and witnesses, feeling it a grievance to be bound 
by their oaths to speak the truth, were to agree among 
themselves, and openly to give out, that they did not 
mean, when they swore, to take on themselves any 
such obligation ; that they did not so understand the 
import of their oaths, and did not intend to recognise 
any such meaning ? And suppose the judges were 
freely to admit them to their oaths with a similar un- 
derstanding ? Would a witness or a juror, in such a 
case, be exempt from the charge of perjury, or the 
judge from the guilt of subornation of perjury ? I 
presume not, in the estimation of any sober-minded 
man. Tf it were otherwise, then bad men, who form 
a majority of every community, might, by combining, 
violate all the principles of virtue and order, not only 
with impunity, but also without sin."* 

This is speaking out. I object not to Dr. M's log- 
ic. Give him his premises and his conclusion follows. 
If creeds be by divine warrant, or if church courts 
have a right thus to entangle the simple, control the 
credulous, fetter the timid, and overreach the young, 
assuredly those who have subscribed, — if they have 
not committed the dreadful crime already, which Dr. 
M. seems to think multitudes have done, — are real- 
ly called upon to consider where they stand. Those 
who have not subscribed, are morally required, as 
honourable and honest men, to look, think, and pon- 
der before they act. If an opponent of creeds had so 
plainly exposed the nature and consequences of sub- 



*Lec. pp. 69, 70. 



ESSAY. 



35 



scription, our ecclesiastical politicians would have 
decried him as a traducer. But Dr. M. has declared 
these things, and they mast needs be true. Presby- 
terian ministers, and those of other sects, should look 
to their situation, and listen to their conscientious bro- 
ther, who has so courageously described the real cha- 
racter of subscription, and the official relations of ec- 
clesiastical creeds. — For my own part, I feel con- 
strained to ask Dr. M. for his divine warrant to involve 
the church in such difficulties, and her ministers in the 
danger of guilt so deep ? And furthermore, whether 
he considers that the ministry and commentaries, 
whose services he supposes an argument against ec- 
clesiastical creeds to disclaim and nullify, may charge 
such crimes against those who do not yield to them ? 
— Perhaps he may now be able to see the difference 
between an ecclesiastical creed, and those which have 
been conceded as natural, necessary, and scriptural ; 
and I may, therefore, consider myself as released 
from the necessity of again pointing it out. 

It is worthy of observation that these ecclesiastical 
instruments are intended to be transmitted from gene- 
ration to generation. Voluntary associations, like all 
other political communities, include parents and their 
children. It is natural that the project should have 
this hereditary action ; and accordingly as long as the 
excitement, in which one of these voluntary associa- 
tions originated, or to which one of these " accredited 
documents" is to be referred, can be kept up, the sect 
or denomination, to which it has given birth, lives. 
But when that excitement runs down, the body, which 
it had sustained, is paralysed, and death ensues. It 
is well for ecclesiastical rulers that such things can 



36 



ESSAY. 



be transmitted to posterity ; for every age does not 
furnish men who are competent to frame an exhibition 
of scriptural doctrines, and put them into regular or- 
der. For example — who even dreams, that there are 
such men, as composed the Westminster assembly, 
now to be found in our ecclesiastical associations ? 
The experiment is in progress, by which will be 
shown, whether they are able even to defend the 
creeds they have, either as to their political authori- 
ty, or their theological elements. Perad venture it is 
a happy thing for the church that these men have pass- 
ed away; for if they were here, they might undertake 
to form another document, better suited to the present 
times, and thus roll back the subject of human liber- 
ty for another generation. Peradventure they would 
be on the side of liberty. It is extremely problemati- 
cal what they would do. Circumstances make men, 
and every cause must create its own agents. The An- 
gel of the Lord addressed himself to a company of 
shepherds — the Messiah called a few fishermen to 
sustain his enterprise. These were "the worthy" 
men whom he found. The wise, the mighty, and the 
noble were all preoccupied with their own specula- 
tions and institutions. 

But though these creeds descend from generation 
to generation, and though there seems to be a neces- 
sity that the master spirits of one age should control 
the habits and destinies of succeeding ages, yet it is 
singular that the people, with a few exceptions, and 
in small sects, or at the commencement of a voluntary 
association, are not called to subscribe these formu- 
laries. Subscription was resisted in the Westminster 
assembly as an unwarrantable imposition ; a circum^ 



ESSAY. 



37 



stance which, in that case, so far checked the whole 
thing, that " till forty years after, a subscription or as- 
sent to its confession of faith was not required of any 
layman, or minister, as a term of christian com- 
munion." And now, though ministers are required 
to subscribe, yet the people escape the imposition, 
and in some places it is very difficult to obtain men, 
who will go into the eldership on the principle of 
subscription. Latterly indeed there are some of the 
people, who talk very confidently about the value of 
creeds, and affect not to see how the harmony of a 
church can be preserved without them, though it may 
be they have scarcely read that particular one which 
gives law to their own denomination, or though, per- 
haps, as Dr. M. supposes, a copy of it is not likely to 
be found in the neighbourhood. This, however, is 
only an evanescent ebullition of party spirit — "the 
esprit du corps," of which there is less among presby- 
terians, Dr. M. says, " than in any other ecclesiastical 
body among us and who, judging from the letters he 
has addressed to them, are not likely very soon to re- 
cover it. 

With the reason of this fact I am not particularly 
concerned, though there is no very great difficulty in 
ascertaining what it is. As a body increases in size, 
or multiplies in numbers, subscription becomes ex- 
ceedingly cruel, or entirely impracticable, because ve- 
ry many human beings are introduced into the church, 
who never trouble themselves about metaphysical 
subtleties, or theological refinements. Or there is al- 
ways a stronger feeling of liberty among the people, 
than among their rulers, and they may probably learn 

resistance, when they feel themselves oppressed. 
4* 



38 



ESSAY. 



"Men," it is said, " never turn against creeds, until 
creeds turn against them." Or, after all, ecclesiasti- 
cal politicians are obliged to rely upon the moral in- 
fluence of the ministry of reconciliation, as a divine 
institution. Be these things as they may, it is the fact 
which I wished to notice, because it shows the direc- 
tion in which we must look for the deleterious action 
of these ecclesiastical instruments; and because it ex- 
plains why so many of the people so little understand, 
or take so little interest in, or hastily condemn, the 
controversies of the present day. 

As an example of the operation of creeds, look at 
the oath administered to the professors of a theolog- 
ical seminary. — tc Every person elected to a profes- 
sorship, in this seminary, shall, on being inaugurated, 
solemnly subscribe the confession of faith, cate- 
chisms, and form of government of the presbyterian 
church, agreeably to the following formula, viz : In 
the presence of God and the directors of this seminary, 
I do solemnly, and ex animo adopt, receive, and sub- 
scribe the confession of faith, and catechisms of the 
presbyterian church in the United States of America, 
as the confession of my faith ; or as a summary and 
just exhibition of that system of doctrine and religious 
belief which is contained in holy scripture, and there- 
in revealed by God to man for his salvation ; and I do 
solemnly, ex animo, profess to receive the form of go- 
vernment of said church, as agreeable to the inspired 
oracles. And I do solemnly promise and engage, not 
to inculcate, teach, or insinuate any thing which shall 
appear to me to contradict or contravene, either di- 
rectly or impliedly, any thing taught in the said con- 
fession of faith or catechisms ; nor to oppose any of 



ESSAY. 



39 



the fundamental principles of presbyterian church 
government, while I shall continue a professor in this 
seminary." Under such auspices are our young men 
introduced into the ministry of the Son of God ! 

The first thing which occurs to me, upon transcrib- 
ing this official oath, is the question — Whether any 
thing like it is to be found in the sacred volume? 
Whether the Master so inaugurated his disciples, 
when he invested them with their apostolic power? or 
whether it is not plainly averred, that the guaranty of 
their fidelity was the fact, that the Spirit of God rest- 
ed upon them? How must men "full of faith and 
power" feel? what must they say, when such an oath 
should be tendered unto them ? I ask not what lite- 
rary speculators, or mere theological dogmatists, 
would say? or how they would feel? But men who 
had learned truth in communion with their master, by 
studying the scriptures in their own connexions, or 
on the field of ministerial toil and prayer; — men who 
had lived above suspicion, who had never acted from 
a dishonourable motive, or who had established a cha- 
racter that should be entitled to the praise of all the 
churches — men who had been accustomed to instruct 
the ignorant, to comfort the distressed, to sustain the 
feeble minded, and to lead immortal spirits to the 
throne of grace — I ask how they must feel, and what 
they must say, under such circumstances? Methinks 
they should frown such things from their presence, 
and indignantly exclaim, — The denomination that 
must live by such means, let it die. 

It next occurs to me to ask, why is it, that no such 
official oath, nor any thing that even approaches a re- 
semblance of it, can be found upon the scriptural page ? 



40 



ESSAY. 



Is it because, that a theological seminary, like vo- 
luntary associations, has never been contemplated by 
the Master in constituting his church ? because that 
these institutions are altogether human? and because 
that the Master prescribed a different course, which 
Ire required to be adopted when the church needed 
ministerial agents? Has the whole subject been left 
open to human legislation? or, has the Prince of life, 
electing- a community for himself, all of whom are 
his "kings and priests," made no law for the internal 
regulations of that community ? Could he have en- 
tirely overlooked, or altogether omitted to provide 
for, the official instruments of his own church? Have 
we never heard of the divine right of episcopacy ? of 
the divine right of presbytery ? of the divine right of 
kings ? And am I too puritanical for ecclesiastical bi- 
gotry itself when I call for the divine right of theo- 
logical seminaries ? 

It is no doubt well known that there are those who 
boldly declare, that Jehovah has established no form 
of ecclesiastical government ; from which it is to be in- 
ferred, unless they talk at random, that they doubt the 
validity of the sectarian organization under which they 
live. And if Christ has given no laws to his church, 
verily we may make as many creeds, as a slavish 
public mind shall please to acknowledge; or if he has 
called for no officers, and prescribed no way by which 
they shall be provided, we may feel ourselves at lib- 
erty to provide them the best way we can, or discard 
them altogether. But even then it may be a query, 
whether a theological seminary is the best scheme for 
accomplishing the end in view ? How r far are men 
wise, in destroying the beautiful varieties of human 



ESSAY. 



41 



life — varieties which beget so many profitable colli- 
sions, and produce a saliency in living principle which 
may so promptly recover from disaster, or perfect its 
own experiments by the versatile agency it employs 
— and merging the whole in a heartless uniformity ? 

But what did the Redeemer mean? when directing 
the seventy, he said — "The harvest truly is great, 
but the labourers are few : pray ye therefore the 

LORD OF THE HARVEST, THAT HE WOULD SEND FORTH 

laborers into his harvest. 55 Did he mean any 
thing? Has the statute grown obsolete? Has he 
withdrawn his superintending care? Is providence 
unconcerned about the prosperity of the church ? 
with which he has promised to be present to the end 
of the world? Or is it a fact that his people feel un- 
able to trust him? and that the direct effect of the 
creed-system, — notwithstanding it has appropriated 
faith to itself, and denominates all those who are out- 
side of its pale heretics and infidels, — has nullified 
the whole subject of faith? 

Means — means — it will be replied are to be us- 
ed. What means? Voluntary associations, and the- 
ological seminaries ? neither of which appears on the 
record, and both of which, it might be shown, are as 
much at war with the philosophy of human life, as 
they are with the constitution of the christian church. 
Has the Master prescribed no means ? Is prayer no 
means? Seeking for " elders in every city 55 — com- 
mitting the ministerial charge to " faithful 55 and " wor- 
thy 55 men — are these no means ? — -But, — not to com- 
pass too much at once — when the Redeemer address- 
ed the seventy, did he not furnish them with an ele- 
mental principle on the subject before us ? — a princi* 



42 



ESSAY. 



pie competent to afford ministerial agents, of proper 
character, of ample gifts, of sufficient number, and in 
due succession? Does the church confide in the 
provisions which the divine wisdom prescribes ? and 
which the divine providence stands pledged to sus- 
tain ? She cannot, and that a because of unbelief." 5 — 
The reader may see, how completely this scheme of 
voluntary associations, whose " accredited and per- 
manent documents" are professedly intended to state 
" the fundamental principles of Christianity" in u reg- 
ular order," abandons those principles, and demoral- 
izes the community by despoiling her of faith in her 
beloved and glorified Lord. 

Once more it occurs to me to ask — why, admitting 
these sectarian institutions to be w r hat they pretend to 
be — why bind up the professors under such awful 
forms of obligation ? Cannot a voluntary association 
trust the very men she delights to honour? Are not 
" the righteous, and the wise and their works in the 
hand of God?"* and can she not trust the Lord to di- 
rect and bless her wise men? What meaneth this? 
When the Son of Man cometh to set up his kingdom 
in glory, — " shall he find faith upon the earth ?" 
Perhaps it is, as the great prophet said to the Jews, 
concerning Moses, — " If ye believe not his writings, 
how can ye believe my w T ords ?" They who cannot 
trust God, cannot be expected to trust one another. 
And surely one of the strongest marks of a deteriora- 
ted community is the destruction of mutual confidence. 

But in all this, is it not evident, that an ecclesias- 
tical party, driven to the use of such an oath, has no 



*Ecc ix- 1. 



ESSAY. 



43 



confidence in her own standards. It is a just max- 
im, and none affect to use it more complacently than 
the orthodox, that " truth is great and will prevail." 
Nevertheless the practical influence of truth, as em- 
bodied in their own creed, they cannot trust, no, not 
even when their book is put into the hands of their 
best men. Even these, they are afraid will decline 
from its integrity, and wander off into some hateful 
heresy—perhaps into all the supposed heedlessness 
and profanity of unitarianism. Surely this said sys- 
tem of doctrines, notwithstanding they are placed "in 
regular order," must lack evidence somehow or oth- 
er, and does not come home to the human mind "in 
demonstration of the Spirit and with power," or its ad- 
vocates need not to be so fearful. Did the church 
ever do worse ? is it possible that she should do worse 
without a creed, than, judging from the fact before 
us, she is now doing with one? Was the "wide 
spreading degeneracy" of some of the early ages more 
palpable than the wretched state of social morals 
which such facts exhibit? Was there ever any thing 
which was more strongly marked, as a matter with 
which the Spirit of God had nothing to do ? excepting 
to prevent all the mischief, which men in their mad- 
ness may perpetrate. 

Thus young men are educated for the ministry. 
Their teachers dare not whisper a doubt about the 
correctness of a system, or the accuracy of a doc- 
trine, which they are sworn to defend. Liberty of 
thought is destroyed in the youthful mind, under the 
force of an example as imposing as it is pernicious. 
Any suspicion of independence on the part of a pupil 
is enough to cow him into submission, and a profes- 



44 



ESSAY. 



sor's journal is a kind of jesuitical register, such as 
Napoleon desired to have ; which the commissioner of 
any vacant congregation may read ; and which will af- 
ford ample materials for ecclesiastical electioneering 
when some pulpit is to be supplied with a faithful guard 
of orthodoxy. A dull uniformity in the common place 
topics of sectarian theology may be immediately de- 
tected, and every one may see that mind and liberty 
wither together. — Let the reader judge for himself 
what the effects of this system of ecclesiastical creed- 
making must be, especially when sustained by such 
mighty adjuvants, or nourished by such resources. As 
a member of Christ's Church, and as a minister of his 
gospel, I protest against such gigantic immoralities ; — 
immoralities, w T hich, we are told, may, in some of their 
connexions, bring a man near, if not under, the guilt 
of lying to the holy ghost, and some who may 
stand in certain relations to him, under the charge of 
subornation of perjury. How could ministers of 
Jesus Christ place such things near his holy altars ? 



CHAPTER III. 

Subject continued. Cases stated. 

Only one fact in illustration of the general subject 
has been stated in the preceding chapter. I wish 
there were no more. But I must proceed, and inquire 
after the circumstances of ministerial ordination. I 
shall state a case, which will bring the subject 
home to every man's bosom ; and to decide accurate- 
ly and promptly on which, will require no great legal 



ESSAY. 



45 



acumen or philosophic subtlety. I shall not colour it 
too highly, nor substitute the visions of life for its re- 
alities. The subject under consideration seeks no 
advantage from the use of hyperbole. 

A young man, of acknowledged talent and unfeign- 
ed piety, covets employment in the ministry, after 
having endured all those anxieties \vhi9h that subject, 
as a matter of consultation between his own soul and 
the great head of the church, creates. His early his- 
tory forms a train of providential circumstances of the 
most happy character. Every facility had been af- 
forded to qualify him for the work. His believing pa- 
rents had lent him to the Lord. He lived nigh the 
sanctuary; and, like Samuel, as he grew up, he was 
employed in its service, as opportunities occurred, or 
his own strength and buoyant feelings admitted. He 
cannot be charged with " habitual indiscretion," nor 
suspected of u a defect in sobriety in mind." His 
gifts, as far as he has been permitted to exercise them, 
have procured for him the esteem and confidence of 
all who know him ; and effects have followed, which 
look very much like the Master's blessing shed upon 
his efforts — now evidently bespeaking him for him- 
self. His lot has been cast in one of these voluntary 
associations, where he was known from his infancy, 
under whose eye his education had been conducted, 
and to whose old men and young men he had become 
firmly attached. His fathers were labourers in the 
same vineyard before him, and when they went to 
their rest, they left Elijah's mantle to their young Eli- 
sha. Now a call from the church demands his active 
services, and in the fulness of vigour and joy he pre- 
pares himself to obey. 
5 



46 



ESSAY. 



Such is the case. What church court would hesi- 
tate to license or ordain such a " candidate for the 
holy ministry ?" In ordaining him a presbytery would 
not contravene the scriptural statute — "lay hands 
suddenly on no man," for he is a faithful man, and is 
u able to teach others also." The way to proceed is 
perfectly clear, for every thing is obtained which the 
scriptures call for. But a difficulty arises from ano- 
ther quarter, and about which the scriptures have 
said nothing. He imagines that the creed of this vo- 
luntary association is a piece of mere human legisla- 
tion, and he cannot consent to subscribe it as obligato- 
ry on his conscience. He can consistently acknow- 
ledge none but Jehovah to be the lord of his con- 
science. Ministers of the gospel he views as his bre- 
thren, whom he can dearly love ; but refuses to know 
them as the directors of his faith. He judges of the 
peculiarities of his own social position, and labours, 
according to his ability, to produce there the greatest 
amount of spiritual effect ; but he shrinks from a pro- 
position, which constitutes his brethren at a distance, 
or his fathers, who have long since gone to the dead, 
and around whose sepulchres he has often walked, — 
his spirit saddened by his own melancholy recollec- 
tions — the overseers of his thoughts and duties. He 
thinks he must see the word of life with his own eyes, 
hear it with his own ears, handle it with his own 
hands, and taste it with his own lips. He knows that 
he might keep all this a secret from the presbytery, 
within whose bounds his lot has been thrown, and ne- 
ver whisper to any one that his mind has wandered 
into an orbit so eccentric. But he is too ingenuous. 
He detests vows curtailed by mental reservation, ut- 



ESSAY. 



47 



tered with equivocal feelings, and hidden from unsus- 
picious presbyters, but seen by the heart-searching 
God. With a guileless heart and an open brow he 
confesses the whole, and respectfully, but firmly, 
claims his right : — a right which exists, wholly in- 
dependent of the will of the church court at whose 
bar he stands, and the evidence of whose existence 
must be sought for in his own spiritual character and 
ministerial qualifications. 

What answer would the presbytery be apt to give 
him. " They would certainly reply," says Dr. M. — 
" Your demand is very unreasonable. Our union is a 
voluntary one, for our mutual spiritual benefit. We 
have not solicited you to join us ; and you cannot pos- 
sibly have a right to force yourself into our body." 

" But, brethren," meekly rejoins this troubled Apol- 
los, "I am not forcing myself into your body. The 
bounds of my habitation have been fixed by the great 
arbiter of the universe. My lot has been cast among 
you without any reference to my consent. My father 
w r as your companion in ministerial labour. He taught 
me to love and revere you. Circumstances which I 
cannot control, and from whose influence I have no 
wish to escape, have led me to c desire the office of a 
bishop as a good work,' to which, I am instructed in 
the scriptures, I must be ordained by c the laying on 
of the hands of the presbytery.' No option is left to 
me, but to make my present application, and I humbly 
conceive that I may claim your compliance as my 
right. You can charge me with no crime, nor ac- 
cuse me of any obliquity, saving, that, in obedience to 
the Lord's command, I refuse to call any man Mas- 
ter on earth." 



48 



ESSAY. 



" Young man," hastily answers Dr. M. as moderator 
on the occasion, — " The whole world is before you. 
Go where you please. We cannot agree to receive 
you, unless you are willing to walk with us on our 
own principles. Such an answer as I have given 
you, c would undoubtedly be deemed a proper one by 
every reasonable person. 5 If you c complain that 
the society has persecuted and injured you,' no one 
will think you c possessed of common sense. 5 " 

The youthful applicant, finding that his feelings are j 
made a matter of ecclesiastical sport, or of lordly al- ' 
tercation, and that himself has been scorned as a fool, 
retires abashed and confounded, saying within him- 
self, — Can these men be the servants of the meek and 
lowly Jesus? 

He seeks another denomination. All are alike — a 
series of voluntary associations, self-constituted lords 
of the "heavenly places in Christ Jesus. 55 Pet- 
ty sects have divided among them the inheritance of 
the saints. Cherishing the most ridiculous conceits, 
they have lifted up their banner against the moral em- 
pire of the Lord of hosts, — to which he has given one 
faith, one baptism, and one hope of a heavenly callings 
— like the bramble anointed to reign over the trees of 
the wood. He may range through them all, until he 
meets the Racovian catechism itself, or some of its 
shreds, manufactured into an article of faith. 

Alone in wonder lost he seems to stand, 
A very stranger in bis native land. 

He throws himself upon the elemental principles of 
society, and appeals to the community at large, as he 
finds it composed of some who profess, and of some 
who do not profess Christianity. The first must obey 



ESSAY. 



49 



their rulers, or share his fate. The second care no- 
thing about the matter, and feel that they are at per- 
fect liberty to amuse themselves with clerical bicker- 
ings, or perhaps to infer their license to live in sin. 
Thus the holy things of the Lord are abused, or light- 
ly esteemed, or sneeringly rejected, by immortal spi- 
rits on their way to his bar. What a scene is before 
us ! 

In such a case, what has a church judicatory done ? 
It may be replied — " We have refused to receive an 
uncomfortable inmate into our voluntary association, 
even as a father in a family would turn an unpleasant 
guest out of doors." But the question is, even admit- 
ting the justness of the simile, who is the head of the 
family in the present case? — the presbytery, who 
has been making a creed, and changing the form of 
the church into a voluntary association, or the Fa- 
ther of mercies ? And can it be made to appear, that 
our heavenly Father has turned off this ingenuous 
youth as a senseless, irreclaimable, prodigal ? No, 
no. The presbytery, under the influence and direc- 
tion of their own social compact, afraid that they may 
be charged with subornation of perjury, have turned 
an amiable young servant of the Lord Jesus out of the 
visible church of god, have desecrated a temple of 
the Holy Ghost, where a purified spirit ministers un- 
der his heavenly impulses, and have refused a right to 
which the victim of their cruelty was equally entitled 
with themselves. The cup of ecclesiastical life, which 
sparkled in his hands, they have wantonly dashed 
from his lips. They have denied him the crumbs that 
fall from his father's table, and have sent him out into 
the wide world, that waste, howling wilderness, with- 
5* 



50 



ESSAY. 



out a christian companion, and as much alone as Eli- 
jah among the idolaters of Israel. And where is their 
warrant ? Let them show the sign manual of the 
king of saints if they can. 

And will the christian community bear all this ? Are 
there no startlings of conscience? no meltings of 
heart? no bursting of feeling? among them whose 
characteristic is, or ought to be, love to God, and 
love to man? Has the world been forsaken by the 
genius of liberty ? or, having broken down political 
oppression, will they turn away from moral freedom, 
as a thing of naught ? Do men of thought and spirit 
not see the evil of this false, dreadfully false, ecclesi- 
astical organization? or think they that the world 
may be governed by principle, and that in the church 
conscience is sheer nothing ? 

Can they not all perceive, that, if high-minded and 
honourable young men are thus to be shut out from 
the ministry, these ecclesiastical associations will have 
agents better suited to their " taste," and who will 
more readily bow to their authority ? Liberty and 
virtue go together, and when these are excluded, the 
low, the stupid, and the formal are exalted to high 
places. Such has been the fact in political life. A 
republic is more careful in selecting its official agents, 
than a monarchy, when sustained by a monied aristoc- 
racy. Wealth is a powerful engine ; and when it is 
wanting, men seem to be compelled to court wisdom 
and virtue. I say — politicians have often acted thus; 
and judging from the scriptures, the same thing may 
be done by ecclesiastics. It is recorded of Jeroboam, 
that, after he had erected an ecclesiastical associat- 
ion of his own, — into which none could enter who 



ESSAY. 



51 



would not agree to walk with him on his own prin- 
ciples— and had set up two calves of gold — the one 
In Bethel, and the other in Dan — "he made an house 
of high places," and made priests of a the lowest of 
the people."* It is also recorded, that, when the Lord 
removed Israel out of his sight, and the king of Assy- 
ria had brought other people to dwell in the land, 
these new inhabitants " feared the lord," and for- 
getting their professed piety, "made unto themselves 
of the lowest of them priests of the high places."f Is 
there not something exceedingly unbefitting in these 
things : as Solomon says — " Delight is not seemly for 
a fool ; much less for a servant to have rule over prin- 
ces." The Redeemer himself, notwithstanding the 
extremities to which the state of society had reduced 
him, in view of electing and ordaining disciples, 
would take none but such as were " worthy." On a 
certain occasion, he promptly met an appeal, made to 
his feelings, on this principle. — "A man," out of 
whom many devils had been cast, " besought him that 
he might be with him : but Jesus sent him away, say- 
ing — Return to thine own house, and show how 
great things God hath done unto thee."J It is not eve- 
ry " hopefully pious" young man, nor yet every con- 
verted prodigal, who is fit for the ministry. He may 
teach his own family at his own fire-side, or he may 
tell his friends how kindly the Lord hath dealt with 
him; but the pulpit the Master has reserved for oth- 
ers — such men as voluntary associations are not al- 
ways, as we have seen, willing to receive. I very 
much fear that the church will repent, when it may be 



* 1 Kings, xii. 25— 33; xiii. 33. \% Kings, xvii. 32. 

t Luke, viii. 3S, 39. 



52 



ESSAY. 



too late, the establishment of her scholarships, and her 
education societies. Unless I am greatly mistaken she 
is trying a most hazardous experiment, and doing one 
of those things, which blind and deceive by their ap- 
parent benevolence, and whose mischief is not sus- 
pected, until its magnitude throws it beyond a reme- 
dial operation — Such the pauper system has proved 
itself to be, in other connexions. 

I have another question to ask : — What would a 
voluntary association do, if one of her own number, 
who had subscribed her creed, should discover that 
the whole system is iC an unwarranted imposition," 
and frankly declare the fact? Could he remain? 
Must he be cast out — withdraw — or what? — The 
reader may, perhaps, r ecollect the doings of the synod 
of Philadelphia, in the city of Baltimore, a few years 
ago. Perhaps he does not. Then let them be for- 
gotten ; and especially as that body appears to have 
been passing through a retributive process ever since, 
• — as well as the general assembly, which, though ac- 
customed periodically to revise sy nodical transactions, 
took no notice of the strange proceedings, and so as- 
sumed, tacitly, a proportional share of responsibility. 
I have, at least, no desire to be the historian, or the 
avenger, of my own wrongs; whether inflicted w T ith of- 
ficial presumption; or with the wily secrecy of injuri- 
ous reports, which misrepresent, traduce, and call 
hard names. Let them pass ; and let those, who be- 
lieve every thing and examine nothing, call me a sa- 
bellian, a unitarian, a pelagian, or whatever suits them 
best. There are times, w T hen even an apostle has 
done all that he can honourably do; or when he must 
close all argument by simply saying — "If any man 
be ignorant, let him be ignorant." 



ESSAY. 



53 



To return to the question. The ecclesiastical "fa- 
mily" is now annoyed by the presence of " an uncom- 
fortable inmate." His language is strange to them — 
his habits are eccentric — he acknowledges not his 
ecclesiastical parentage, averring that his Master in 
heaven has forbidden him to acknowledge it. It is 
not simply some of the scriptural doctrines, drawn 
out in regular order, that he questions. Then a com- 
promise might be effected. New school and old 
school differ and argue. It is only a family quarrel, 
and such things may be made up. One party may 
rise, and another may go down; but that is only a 
change of dynasty. The creed is alike dear to both 
parties, though they are not really agreed as to the^ 
fundamental principles of Christianity, which that 
creed exhibits. The individual in question has gone 
much farther. He may hold the fundamental princi- 
ples of Christianity which they profess ; but he ques- 
tions the principle of ecclesiastical power, denies the 
authority of its laws, and claims his privileges as a 
freeman of the Lord — i. e. he wishes to have the lib- 
erty to think, speak, and act for himself, under his 
responsibility to the great Head of the church. This 
is treason. No compromise can take place. All 
parties unite against him. He must die. 

I am aware that there is some misgiving. Such a 
brother may be tenderly loved. His integrity is un- 
doubted, his usefulness is apparent, his ministerial 
qualification has been tested, and the people may be 
in his favour. The case is not easily managed. Time 
has been, when it would have readily been despatch- 
ed, but that time has passed away. There is consi- 
derable difficulty about it now. All the skill and 



54 



ESSAY. 



secresy of a caucus are necessary to adjust prelimi- 
naries. The wisest men must be consulted ; episto- 
lary correspondence must be actively carried on ; the 
public feeling must be ascertained ; travelling commit- 
tees must make very full inquiries, — and after all, it is 
desirable that the criminal should withdraw. 

But from what shall he withdraw ? From the 
church? That may not be, for such an act would be 
apostasy, and would be followed by perdition. "If 
any man draw back," saith the king of saints, "my 
soul will have no pleasure in him." From a volunta- 
ry association ? Such an institution is not known to 
the inspired writers : or if it be, it must be in the form 
of a Jewish synagogue, from which no disciple could 
detach himself, though its rulers might possibly turn 
him out. Neither principle, nor precedent, nor sta- 
tute, has been given by the legislator to enjoin such 
an act. The accused may refuse to recognize the 
authority of a self-constituted tribunal, or to obey a 
mandate thence proceeding. He may determine to 
obey God rather than men ; but still the union, which 
subsists between him and his brethren, he cannot dis- 
solve. They may please to say that he shall not be 
numbered with them, nor shall he be associated with 
them in their ecclesiastical operations ; but it is mere 
presumption. " The eye cannot say unto the hand, I 
have no need of thee, nor again the head to the feet, I 
have no need of you." Ecclesiastics may think them* 
selves competent to utter such foolish things ; in which 
case, and when reduced to the last extremity, a maU 
treated brother may leave them to themselves and to 
their own responsibilities — to the judgment of God, 
of the church, and of their own consciences ; but the 



ESSAY. 



55 



union, both morally and ecclesiastically speaking, is 
not, and cannot be dissolved. — Here, let itjbe remem- 
bered, that the power to excommunicate a reprobate 
is not denied, any more than the possibility or pro- 
priety of amputating a limb that is incurably diseased 
is denied by the apostle, when he compares the church 
to the human body. To this principle a church court 
must necessarily resort, and proceed to judicial exci- 
sion, only when guilt is proved. 

From what shall the individual, whose case we are 
considering, withdraw ? From the official position 
which divine providence has given to him ? and where 
he has been enabled most graciously and successfully 
to minister? Must he throw away the certificate of 
his own fidelity, which the Spirit of the Lord has 
written in the hearts of the people ? and the bread 
which has been provided for him at the altar, in com- 
pensation for his labour, and according to the divine 
institution? Must he refuse to maintain what he 
knows to be true, and cowardly abandon his trust, 
when troubles rise ? May he consider the people of 
the Lord as the mere property of priestly combina- 
tions ? and leave them to a vassalage, to w r hich he has 
too much spirit to submit himself? Does he believe 
that he has been learning the doctrine of christian 
liberty, in his ministrations to them ? and does he not 
owe to them the declaration of truth acquired by his 
official intercourse among them? May they not listen 
to instructions, which their own circumstances com- 
pelled him to look at, and which, perhaps, he had ne- 
ver thought of had not their own situation suggested 
them ? Like the professors of a theological seminary, 
may he not utter what he finds in the scriptures, lest 



56 



ESSAY. 



he should directly or impliedly infringe on the secta- 
rian statute? And all — for what? To save the pres- 
bytery the trouble and the pain of investigating the 
bible, and trying his case. Turn his own accuser and 
judge, and condemn what he knows to be right? incur 
obloquy he does not deserve ? and sign the sentence 
of his own transportation, when he stands justified at 
the bar of his own conscience ? — Is this the doctrine 
of our ecclesiastical rulers ? Would he not deserve to 
be tried and condemned for such an undignified course, 
and for such cowardly desertion ? 

Thus have theologians thought they might smother 
up the creed auESTioN, and keep the public mind 
from looking at the mighty evil it involves. The 
term withdraw, or its idea, like the plea of unity in 
the Catholic church, seems to come in quite apro- 
pos, and to hit precisely the amount of interest which 
the public take in the general subject, and the slug- 
gishness they betray in view of moral liberty. One 
would be almost convinced that as it is advanced with 
so much frequency and pertinacity, there must be both 
truth and sense in the argument, and finds it about as 
useless to reason against the childish idea, as it is to 
deny the boasted pretence of " Catholic unity." Per- 
haps the public mind is changing, as ecclesiastics have 
been forced to meet the emergency, and its fearfulness 
they seem every day more and more to feel. Per- 
haps they moved hastily and injudiciously in the first 
instance ; it may be they had better have let it alone 
in the beginning; but there is no retreating now. 
Taught that they are exposed to the charge of subor- 
nation of perjury, they must goon and try such a 
case. The crisis has come, and when the accused 



ESSAY. 



57 



demands to know by what rule he is to be tried — 
the bible or the creed ? — the operation of the creed 
system must necessarily be developed to public view. 

Unfortunately for them, the creed itself proclaims 
the bible to be the only rule of faith and practice ; 
and that the Spirit of God, speaking in his word, is 
the ultimate judge in religious controversy. Will 
they then reply to the accused, you shall be tried 
by the bible ? They have never so done, in any case 
with which I am personally acquainted, though they 
have been most solemnly called upon to do it, and that 
again and again. They have quoted no scriptural sta- 
tute ; but abandoning the very principle, so broadly 
stated in their ow T n confession, they have relied on 
their own petty rules ; and have not very scrupulously 
adhered even to them, nor evinced a very profound 
acquaintance with them. Calvin says, that "the 
schools acknowledged the conscience of man to be 
superior to all human judgments" ; but then he adds : 
u What they confessed in one word, they afterwards 
overturned in fact. 55 Just so these brethren act. The 
bible, they say, is the only rule of faith and practice — 
is the best of all books — is a plain volume, and easily 
to be understood. Hear them argue against papal 
assumptions ; or on the floor of bible societies describe 
the majesty of truth, and tell the wonders which the 
scriptures will shortly accomplish in the world — and 
one would think there never had been such an instru- 
ment as an ecclesiastical creed, nor any need for such 
a useless, silly, thing ; or that, at least, it must be re- 
ferred to papal tyranny. Enter their church courts, 
and the scene is shifted. The bible has disappeared ; 
the creed becomes the puissant instrument of ecclesi- 
6 



58 



ESSAY. 



astical power ; and though they are always differing 
about its meaning, they give the accused to under- 
stand, that by it, and not by the bible, he is to be 
judged. They answer like the Jews to Pilate — 
U We have a law, and by our law he ought to die." 
I might indeed refer the reader to the history of 
the scribes and pharisees, as the best exposition of 
the whole subject under consideration. 

The framers of creeds would have us understand 
that these creeds and the bible are the same in doc- 
trine. But the fact, which they have so confidently 
averred, themselves have rendered extremely proble- 
matical — by "the confused multitude" of creeds 
they have given us, and which are very different in 
form, phrase, and substance — by their own extreme 
sensitiveness, lest if the bible be brought in absolute- 
ly aZone, their doctrines will be overthrown, and 
pelagianism, or unitarianism, or universalism, or infi- 
delity, shall immediately come in like a flood — and 
by their own cautiousness in declaring certain doc- 
trines, which they have yet clearly asserted in their 
own summaries. As an example of the last, take 
predestination, which is generally referred to Cal- 
vin, but which is, in fact, to be traced back to Augus- 
tin, about whose real meaning jansenists and jesuits 
in the catholic church have been greatly divided. 
The episcopal church tells us, that though " the god- 
ly consideration of this doctrine is full of sweet, plea- 
sant, and unspeakable comfort to godly persons," yet 
it may be very dangerous to curious and carnal per- 
sons. And in the presbyterian church, what min- 
ister comes forth, and unequivocally affirms with 
his own confession, that — "By the decree of God, 



ESSAY. 



59 



for the manifestation of his glory, some men and an- 
gels are predestinated unto everlasting life, and others 
foreordained to everlasting death ?" Under such cir- 
cumstances, can it be true, that the bible and the ec- 
clesiastical creeds are alike ? 

But if they are alike — if the bible be the only rule 
of faith and practice — if the Spirit of God, speaking 
in the scripture, be the supreme judge in religious 
controversy — if the rights of private judgment, in all 
matters that respect religion, be universal and inalien- 
able — if cc all scripture is given by inspiration of 
God, and is profitable for doctrine, for reproof, for cor- 
rection, for instruction in righteousness, that the man of 
God may be perfect, thoroughly furnished unto all good 
works" — if ministers must be workmen, who need 
not to be ashamed, rightly dividing the word of truth, 
— if they, who speak not according to the law and 
the testimony, have no light in them — and if the ac- 
cused brother, to whose side mercy of course should 
lean, apprehensive that justice will not be done to him 
if a sectarian creed be employed, prefer to be tried 
by the bible, what honourable objection can be made ? 

I apprehend that, while the opponent of the creeds 
feels himself to be perfectly safe, if he shall be fairly 
met on scriptural ground, his judges must be equally 
aware of the fact. On the broad principles of truth 
and equity Pilate would not have condemned the Re- 
deemer ; but when he heard the Jews say — we have 
a law — he was alarmed. So these brethren find 
the bible to be entirely too latitudinarian — "a test, 
which," says Dr. M. " the most corrupt and unqualified 
will bear, just as well as the most excellent." The anti- 
creed brother would escape conviction. This they 



60 ESSAY. 

know, and, in their dreadful infatuation, they mock 
his scruples. Have they forgotten what Calvin, the 
very man whom many of them admire so much, has 
said on the subject of human laws ? — " If they tend to 
introduce any scruple into our minds, as though the 
observance of them was essentially necessary, we as- 
sert, that they are unreasonable impositions on the 
conscience. For our consciences have to do, not with 
men, but with God alone. And this is the meaning 
of the well known distinction, maintained in the 
schools, between a human tribunal and the court of 
conscience. When the whole world w r as enveloped 
in the thickest shades of ignorance, this little spark of 
light still remained unextinguished, so that they ac- 
knowledged the conscience of man to be superior to 
all human judgments. It is true that what they con- 
fessed in one word, they afterwards overturned in 
fact; yet it was the will of God, that even at that 
time there should remain some testimony in favour of 
christian liberty, to rescue the conscience from the 
tyranny of men." It would appear, that the opponent 
of creeds has, not only the bible on his side, but the 
creeds themselves ; and that his judges have entirely 
lost the spirit of the system they are seeking to up- 
hold, and would extinguish that " little spark of light," 
— the vestal fire on the christian altar — which it 
seems Jehovah carefully preserved and fanned in the 
schools themselves. 

I apprehend, that, as the creed is professedly an 
exhibition of scriptural doctrines drawn out in regu- 
lar order, our ecclesiastical inquisitors, who are so 
fond of " hunting heresies," and condemning heretics, 
must be conscious of some exegetical imbecility. They 



ESSAY. 



61 



seem to admit, that, without the help of the creed, 
they could not present those doctrines in regular or- 
der. Nay, they charge the whole generation with 
like imbecility — for abandon the creed, and they say 
we will all become pelagians, or something worse. 
This appears to be the reason why commentaries are 
so popular, and appeals to the fathers so frequent; and 
why there is so much difficulty in understanding her- 
etics, when these venture on biblical ground, and un- 
dertake to look at its various objects with their own 
eyes. I greatly fear that a dreadful secret is thus 
escaping to public view ; and that, as has been often 
asserted, the fathers were giants, but we are all pig- 
mies. Ignorance of biblical subjects, among those 
who ought to know how rightly to divide the word 
of truth, is the worst evil that can befall the church. 

I wish I may be wrong in these apprehensions. 
But well do I remember the answer of one of the 
members of the synod of Philadelphia when it met in 
Baltimore, when asked, why that synod did not quote 
the scriptures in the trial then pending, instead of 
those " vain repetitions" which were so very abun- 
dant ? he replied — " Because they could not." That 
brother has gone to his rest, and never withdrew his 
confidence from the men, who were at that time so 
unrighteously condemned. — But I wish to keep clear 
of all personalties. — The reader surely cannot fail 
now to understand what an ecclesiastical creed is, 
and what is its demoralizing influence in the church. 

I must, however, allude to another class of facts. 
These voluntary associations treat each other as he- 
retics. The catholic church, as she proudly styles 
herself, so estimates protestants. They are of recent 
6* 



62 



ESSAY. 



origin, she avers, and fail to trace their successions 
Episcopacy in like manner assails presbyterians, and 
pronounces their ordination to be invalid. Succes- 
sion here too is of mighty importance ; notwithstand- 
ing the apostle Paul seems to think, that it was one 
of the most decisive marks of the unprofitableness of 
the Jewish economy, which consequently referred to 
the coming Saviour, as the only competent head of 
the church. By parity of reasoning, succession must 
i;o\v show the incompetency of any ecclesiastical 
head, save the Lord Jesus himself. The smaller 
sects find something else which the larger associa- 
tions have left out of their exhibition of scriptural 
doctrines in regular order, and so bring in other or- 
ganizations, of various sizes and peculiarities. The 
papal controvertist affects to smile at protestant divi- 
sions, and the sceptic, considering the maternal hie- 
rarchy to be but another sect, laughs at the whole. 
And thus we have popes, and bishops, and presbyters ; 
while, besides all these, as the result of moral, rather 
than ecclesiastical divisions, we have Augustin, and 
Calvin, and Luther, and Henry VHIth, and Wesley, 
and Edwards, all drawing off the affections of man- 
kind from the glorified Jesus. The young man, who 
would not choose a master among them, but who pre- 
fers to honour and obey the King of saints, and that 
within the localities which have been allotted to him, 
the advocates of creeds would say, no one would think 
to be 4C possessed of common sense. 5 ' 

Such a silly reasoner was Milton, when he said — 
4C Seeing, therefore, that no man, no synod, no session 
of men, though called the church, can judge defini- 
tively the ssnse of scripture to another man's con- 



ESSAY. 



63 



science, — which is well known to be a general max- 
im of the protestant religion, — it follows plainly, that 
he who holds in religion that belief, or those opinions 
which, to his conscience, and utmost understanding, 
appear with most evidence or probability in the scrip- 
ture, though to others he seem erroneous, can no more 
be justly censured for a heretic than his censurers ; 
who do but the same thing themselves, while they 
censure him for so doing. For ask them, or any pro- 
testant, which hath most authority — the church or 
scripture ? They will answer, doubtless, that the 
scripture: and what hath most authority, that, no 
doubt but they will confess, is to be followed. He 
then, who to his best apprehension follows the scrip- 
ture, though against any point of doctrine by the whole 
church received, is not the heretic ; but he who fol- 
lows the church, against his conscience, and persua- 
sion grounded on the scripture. To make this yet 
more undeniable, I shall only borrow a plain simile 
the same which our own writers, when they w r ould 
demonstrate plainest, that we rightly prefer the scrip- 
ture before the church, use frequently against the pa- 
pist in this manner. As the Samaritans believed 
Christ, first for the woman's word, but next and much 
rather for his own, so we the scripture : first on the 
church's word, but afterwards and much more for its 
own, as the word of God ; yea, the church itself we 
believe then, for the scripture. The inference of itself 
follows : if, by the protestant doctrine, we believe the 
scripture, not for the church's saying, but for its own 
as the word of God, then ought we to believe w T hat in 
our conscience we apprehend the scripture to say> 
though the visible church, with all her doctors, gain- 



64 



ESSAY. 



say : and being taught to believe them only for the 
scripture, they who so do are not heretics, but the 
best protestants : and by their opinions, whatever they 
be, can hurt no protestant, whose rule is not to re- 
ceive them but from the scripture; which to interpret 
convincingly to his own conscience, none is able but 
himself, guided by the Holy Spirit ; and not so guid- 
ed, none than he himself can be a worse deceiver. 
To protestants therefore, whose common rule and 
touchstone is the scripture, nothing can w T ith more 
conscience, more equity, nothing more protestantly 
can be permitted, than a free and lawful debate at all 
times, by writing, by conference, or disputation of 
what opinion soever, disputable by holy scripture: 
concluding, that no man in religion is properly a he- 
retic at this day, but he who maintains traditions- or 
opinions not probable by scripture, who, for aught I 
know, is the papist only ; he the only heretic, w 7 ho 
counts all heretics but himself."* 

Thus it appears, that the great reason, why there 
are so many sects in the protestant church, is, not 
that private interpretation has been allowed, but that 
it has been restrained. Copying the colossal hierar- 
chy, against whose arbitrary power the reformers pro- 
tested, and perhaps under the impression that the 
world could not entirely dispense with a dominion to 
which it had been accustomed, new sects took the 
government into their own hands. Thus love, the 
mighty principle of social life which Jehovah has es- 
tablished, gave way to the esprit du corps, of which 
Dr. M. speaks. Living intercourse, which m^kes 



* Treatise on civil power in ecclesiastical causes. 



ESSAY. 



65 



whole nations and generations to resemble each oth- 
er, was broken up. Gentleness, forbearance, kind- 
ness, mutual good offices were all absorbed in party- 
strife' — an "accredited document" became the in- 
strument of accredited collisions, — a " permanent do- 
cument" the instrument of permanent contentions — 
social vices flourished where social virtues ought to 
have bloomed and ripened, rich and fragrant — and 
where a thousand like things, nuncupative and unin- 
fluentialjhave passed away. When empires have risen 
and fallen, when forms of government have been mo- 
dified or suspended, and when the new world has 
started up, free and independent, majestic and glori- 
ous, these petty ecclesiastical sects still live, and their 
contentions and intolerance and ignorance live with 
them. If it had not been for these accredited and 
permanent tests of orthodoxy, long ago had the aspe- 
rities of ecclesiastical life been rubbed off; and all the 
world should have known professing christians to be 
the servants of Jesus by the simple fact, that they 
loved one another. Had politicians, when told 
that there is not virtue enough in the world to sustain 
a republic, and that the attempt would throw open the 
flood-gates of licentiousness, reasoned and acted as ec- 
clesiastical men have done, we Americans, at this hour, 
might have been sitting at the footstool of majesty, in- 
stead of thanking God for the prosperity of the nation, 
and the moral character of the great experiment. Our 
theologians are ignorant of the philosophy of liber- 
ty. Mistaking its characteristics, they have been so 
many false prophets of its issues. The gospel, they 
ought to have known, if permitted to take its course, 
would harmonize mankind, and would hush into com- 



66 



ESSAY. 



mon silence both ecclesiastical and moral dogmatiz- 
ing. Presbyterianism, episcopacy, methodism, &c. 
would all disappear, along with Calvinism, unitarian- 
isni, and such like heartless systems. They are all, 
with the papacy at their head, but insects sporting in 
a transient sunbeam. Let in the light, and all are 
gone. 

" Ariosto tells a pretty story of a fairy, who, by one 
mysterious law of her nature, was condemned to ap- 
pear, at certain seasons, in the form of a foul and poi- 
sonous snake. Those who injured her during the pe- 
riod of her disguise, were forever excluded from par- 
ticipation in the blessings she bestowed. But to those 
who, in spite of her loathsome aspect, pitied and pro- 
tected her, she afterwards revealed herself in the ce- 
lestial and beautiful form which was natural to her ; 
accompanied their steps, granted all their wishes, fill- 
ed their houses with wealth, made them happy in 
love, and victorious in war. Such a spirit is liber- 
ty. At times she takes the form of a hateful reptile. 
She grovels, she hisses, she stings. But wo to those 
who, in disgust, shall venture to crush her ! And hap- 
py are they, who, having dared to receive her in her 
degraded and frightful shape, shall at length be re- 
warded by her in the time of her beauty and her glo- 
ry ! 

" There is only one cure for the evils which newly 
acquired freedom produces — and that cure is free- 
dom. When a prisoner first leaves his cell, he can- 
not bear the light of day: — he is unable to discrimi- 
nate colors, or recognize faces. But the remedy is, 
not to remand him into his dungeon, but to accustom 
him to the rays of the sun. The blaze of truth and 



ESSAY. 



67 



liberty dazzle and bewilder nations, which have be- 
come half blind in the house of bondage. But let 
them gaze on, and they shall soon be able to bear it. 
In a few years men learn to reason. The extreme vi- 
olence of opinions subsides. Hostile theories correct 
each other. The scattered fragments of truth cease 
to conflict, and begin to coalesce. And at length a 
system of justice and order is educed out of the 
chaos." 

The lovers of creeds are exceedingly afraid of lib- 
erty in the church. They are assured that confu- 
sion and anarchy and licentiousness will ensue. An 
apostle exhorted the first believers, whom " the Soa 
had made free," not to use their liberty as a cloak of 
maliciousness; but he did not despoil them of their, 
liberty. Doubtless difficulties will arise, for there are 
always some evils immediately attendant on the com- 
mencement of every great experiment. They who 
have been accustomed to creeds, will not know what 
to do without them. Those who have read theology 
only in systems, and who can recognize scriptural doc- 
trines only " in the regular order" of a confession of 
faith, will be perplexed in preparing lectures, or wri- 
ting sermons. They will be compelled to study the 
bible, human nature, and their own hearts. They 
will be obliged to appeal to their Master for the teach- 
ing of his Spirit. But let them persevere. Their 
views will be enlarged, their thoughts elevated, their 
affections sanctified, and their controversies at an end. 
They will breathe a holier and more genial atmos- 
phere. Those little communities, now detached from 
society and from one another, will die, and their en- 
vies and jealousies will die with them. The minis- 



68 



ESSAY. 



try, instead of having separate interests, and being 
bound to society by feeble ties, will be parts of socie- 
ty, partaking of the general sympathies 5 and will be 
beloved and confided in by all. All apprehensions of 
a union between church and state will be at an end, 
and the entire community will be the church, accord- 
ing to God's "purpose of election," — the light of the 
world and the salt of the earth. This is a " consum- 
mation devoutly to be wished for," but it can never be 
realized while "voluntary associations" live, and while 
creeds are the u accredited and permanent tests of 
orthodoxy." — Creeds must die, or society will dis- 
solve amid fearful judgments, which an atheistic poli- 
cy will incur. 

The reader, I hope, now understands me. He 
sees, he feels, that I am not at war with the philoso- 
phy of the human mind, but with party politics and 
despotic rule in the church. And if what has been 
said is true, how can he evade the argument, dismiss 
the subject from his thoughts, condemn the spirit 
with which it has been handled, or refuse to share 
in the anxieties which no honourable mind can dis- 
own. The effect must be left with himself as a res- 
ponsible being. My concern was to make myself un- 
derstood ; and believing that object to be fully ac- 
complished, I shall next inquire after the origin of 
these rules of " church fellowship." 



ESSAY. 



69 



CHAPTER IV. 

Origin of Creeds. — Have they a Divine warrant ? 

In the preceding chapter nothing has been particu- 
larly observed concerning the scriptural character of 
the doctrines, professedly exhibited in an ecclesiastic- 
al creed. The mere documents themselves, as arti- 
cles of a voluntary association, and as instruments of 
ecclesiastical power, have been brought into view. 
To have stated a second question would have only em- 
barrassed the discussion, and would have taken away 
the mind of the reader from the simple principle, in- 
tended to be set forth ; and which is equally applica- 
ble to those instruments, whether the doctrines sta- 
ted be scriptural or not. I am neither unwilling, nor 
afraid, to meet the second question ; but have done it, 
at large, in my lectures on the first three chapters of 
Genesis, which, any one, who may take any interest 
in my views in that direction, may consult at his lei- 
sure. 

In passing, however, it may not be irrelevant to sup- 
pose, that possibly the doctrines in question may not 
be scriptural. If such should be the fact, what fearful 
consequences must ensue ! Error would then be sus- 
tained and perpetuated, and whole generations would 
be bound up under a fearful ecclesiastical spell. The 
supposition is not an improbable one. These creeds 
are entirely human. Certain u framers," who wish 
to " ascertain how far they are really agreed," have 
drawn them out; and it belongs to man to err. The 
opinions of mankind are very different in different ages. 
Their philosophy, their language, their habits, and 



70 



ESSAY. 



their circumstances, are ever changing. The creeds 
themselves vary. The Westminster confession has 
been modified, with the view of adapting it to the in- 
stitutions of this country. Different parties arise un- 
der the same creed, — as in the church of England ; in 
the church of Scotland ; and in the presby terian church, 
of which Dr. M. is a distinguished and honoured mem- 
ber. The inventions of men filled the heathen world 
with idols, the Jewish church with traditions, the papal 
church with gross absurdities, and all the protestant 
churches with contentions. It is then a very natural 
suspicion that the subject matter of these creeds can- 
not be sustained as scriptural, or vindicated to the com- 
mon sense of mankind. It would be hard to reason 
with a man, who, apprised of these facts, sits down 
submissive and unsuspicious. Effectually chilled, 
mind is-tohim of no use, and free-agency is a name. — * 
But this by the way. 

If these permanent and accredited documents be as 
needful and valuable as they are represented to be ; 
and if, without them, the church cannot " bear witness 
to the truth, 5 ' nor live in harmony, nor escape the pol- 
lutions of error, then surely the scriptures themselves 
must have suggested the happy expedient. Other- 
wise Jehovah would have created a moral world, which 
his providence is not competent to sustain; and where 
even the simple philosophy of cause and effect would 
be most unaccountably overlooked. " The power of 
the keys" must have been lodged somewhere ; or else 
ecclesiastical politicians, by claiming it unrighteously, 
have interfered with the liberty which Christ has 
granted to all. Have the scriptures furnished a war- 
rant for these things ? I follow Dr. M. ; and should 



ESSAY. 



71 



this essay ever fall into his hands, it is to be hoped that 
he will recognize his own sentences. On a former 
occasion he was pleased to say that his arguments had 
not been assailed, nor even touched. 

He observes that the "Church is a society ; a soci- 
ety which, however extended, is 4 one body in Christ,' 
and all who compose it, c members one of another.' 
Nor is this society merely required to be one in name, 
or to recognize a mere theoretical union ; but also 
carefully to maintain 4 the unity of the Spirit in the 
bond of peace.' They are exhorted 4 to stand fast in 
one spirit, with one mind.' They are commanded all 
to 4 speak the same thing,' and to be 4 of one accord, 
of one mind.' And this 4 unity of spirit' is as essen- 
tial to the comfort and edification of those who are 
joined together in church fellowship, as it is to a com- 
pliance with the command of their Master." There- 
fore — what? Why, as the bible is not a competent in- 
strument of unity, the church may break up into vol- 
untary associations ; and those who agree may walk 
together under laws of their own, and on their own 
principles. Is this Dr. M's logic ? From a command 
to unite, he infers a right to divide. 

But has he not said, that the church is — 4 a socie- 
ty,' which, however extended, is 4 one body in Christ?' 
Is only one of these voluntary associations the church ? 
or do they all belong to the 4 one body in Christ ?' 
If only one is the church — then which one? The 
bene volence of the age, in forming a new series of vo- 
luntary associations, on broad principles, is all wrong. 
The articles of 4 correspondence' between different 
churches are all wrong. The whole doctrine of 
union, in its popular sense, whose motto is 44 union is 



72 



ESSAY. 



strength," is wrong. If all these sects are attached 
to the ' one body of Christ,' then the statutes which 
Dr. M. so gracefully and hastily quotes, are applica- 
ble to the whole ; and they solemnly require the differ- 
ent sects to quit their strife, and maintain ' the unity 
of the Spirit in the bond of peace.' But Dr. M., in- 
stead of urging unity, calls upon christians to divide; 
and instead of the whole being of ' one accord, of one 
mind,' and learning to £ speak the same thing,' he sus- 
tains thet system by which they are allowed to agree 
together, how far they shall be ' of one accord and one 
mind ;' and defends the various creeds which do not 
' speak the same thing.' For if, on the broad ground 
which these scriptural statutes sketch out, christians 
were 'of one mind,' or if the creeds did 'speak the 
same thing,' there would be no necessity to divide. 
The lecturer reasons inconclusively — he presses a 
mere non-sequitur as sound political sense — and re- 
cites quotations which nullify the very system of which 
he has been, gratuitously, or ex cathedra^ the warm and 
earnest advocate. 

It is a very easy, and unfortunately, a very common 
thing, to quote texts inconsiderately, or without look- 
ing at their connexions. A disputant seems to ima- 
gine that his readers will be satisfied with quotation 
marks, and never think of looking any farther. The 
religious community, he knows, are not readers of the 
bible ; or they read it in a manner so loose, that they 
will seldom suspect that a text, properly viewed, will 
prove directly the reverse of that which it is advan- 
ced to sustain. For example : The scriptural decla- 
ration of christian duty — in which all are exhorted to 
( speak the same thing, 5 and which has been adduced 



ESSAY. 



73 



by Dr. M. in favour of the creed-system — who would 
suppose, when he considers the reputable pen that 
has transcribed it, that it occurs in the very heart of 
an exhortation against voluntary associations? Yet 
such is the fact. The passage is as follows — " Now 
I beseech you, brethren, by the name of our Lord Je- 
sus Christ, that ye all speak the same thing, and that 
there be no divisions among you ; but that ye be per- 
fectly joined together in the same mind and in the 
same judgment. For it hath been declared unto me 
of you, my brethren, by them that are of the house of 
Chloe, that there are contentions among you. Now 
this I say, that every one of you saith, t am of Paul, 
and I of Apollos, and I of Cephas, and I of Christ. Is 
Christ divided ? was Paul crucified for you ? or were 
ye baptized in the name of Paul ? I thank God that I 
baptized none of you but Crispus and Gaius ; lest any 
should say that I had baptized in my own name." 

Another example: All are commanded to be "of 
one accord, of one mind." Who would , ever sup- 
pose, considering the confidence with which the ven- 
erable lecturer employs the biblical phrase, that it is 
a direct prohibition of ecclesiastical contention? The 
apostle wrote his sentence thus — " If there be there- 
fore any consolation in Christ, if any comfort of love, 
if any fellowship of the Spirit, if any bowels andmer-> 
cies, fulfil ye my joy, that ye be like-minded, having 
the same love, being of one accord, of one mind. Let 
nothing be done through strife or vain glory." He 
then goes on to describe the example of the Redeem- 
er, who, by u making himself of no reputation, and be- 
ing found in fashion as a man, humbled himself;" and 
thus consecrated, not an imperious and unyielding 
7# 



74 



ESSAY. 



control of human differences, but a kind and conside- 
rate condescension to human infirmities, as the princi- 
ple of evangelic enterprise. After which the unity of 
Christ's kingdom, under his own single and supreme 
authority, is most beautifully and vividly set forth. 
" Wherefore," the apostle adds, " God also hath high- 
ly exalted him, and given him a name which is above 
every name, that at the name of Jesus every knee should 
bow, of things in heaven, and things in earth, and 
things under the earth : and that every tongue should 
confess that Jesus Christ is Lord, to the glory of God 
the Father." The unity of the Master's kingdom is 
thus commensurate with its extent ; and those be- 
longing to it, or to whom its laws and institutions 
have come, are required to be of " one accord, of one 
mind — like-minded, having the same love. 5 ' And the 
whole argument has been urgetl upon the considera- 
tion of the Philippian church, under the pressure of a 
train of melancholy circumstances, which the inspired 
writer himself briefly, but most expressively, states, 
— "All seek their own, not the things which are 
Jesus Christ's."* 

Who would ever have imagined that the apostle 
was discussing the value of voluntary associations, or 
of ecclesiastical creeds, when he penned these senten- 
ces? or that he was enjoining some duties which were 
utterly impracticable, unless christians should divide 
into different denominations? Yet Dr. M. has quoted 
his extracts in proof of the following proposition : — 
" Without a creed explicitly adopted, it is not easy 
to see how the ministers and members of any partic- 
ular church, and more especially a large denomination 

* 2 Phil. i. 21. 



ESSAY. 



75 



of Christians, can maintain unity among themselves." 
Assuredly he must have made large calculations upon 
the ready credulity, or the superficial reading, of those 
whom he addressed; or perhaps he had forgotten the 
entire sentiment the apostle had intended to convey. 
It is exceedingly strange to me, that any respectahle 
mind should thus abuse scriptural things, and that its 
clerical associates should not have vigour and candour 
enough to rebuke such casuistry. 

But my reverend opponent proceeds — " How can 
any walk together except they be agreed ? Can a 
body of worshippers, composed of calvinists, armin- 
ians, pelagians, arians and socinians, all pray, and 
preach, and commune together profitably and comfort- 
ably, each retaining the sentiments, feelings and lan- 
guage appropriate to his denomination ? This would 
be indeed to make the house of God a miserable Ba- 
bel" Here we have all the eloquence of a polemic, 
who, after his system has brought in the difficulties of 
which he complains, triumphantly asks, how the diffi- 
culties are to be managed without his system ? and that 
too, when it is abundantly evident that they are man- 
aged no better with his system, than they would be 
without it; and when it seems to be forgotten, that 
these professing christians, who are described as dis- 
agreeing so widely, are all exhorted to be " of one 
accord and of one mind." 

One cannot refrain from remarking, in what high- 
sounding terms statements like the preceding are made. 
Those terms are supposed to be accurate symbols of 
real divisions in the religious community — divisions 
as extensive as they are injurious. This view I take 
the liberty to question. A fair comparison of the va- 



76 



ESSAY. 



rious sects and their dogmas will evince, that the dif- 
ference is not so great as interested sectarians repre- 
sent them to be ; and that it rather consists in the phi- 
losophical explanations which they may have several- 
ly adopted, than in the real influence of principles up- 
on their hearts and lives. It is truly astonishing what 
a multitude of misunderstandings and misrepresenta- 
tions — of motives, sentiments, language and actions — 
there are abroad among professing christians ; and 
with what facility, as well as little compunction, they 
exchange reproaches and hard names. For myself, 
therefore, 1 should choose to reduce the matter to ex- 
periment, and judge from the account individuals may 
give of themselves, rather than from the antiquated 
charges, which are found in the various indictments 
transmitted from some former period of excitement 
and controversy. 

Be these things as they may, our present question 
inquires after tiie scriptural provisions in such cases; 
or whether the bible has prescribed an ecclesiastical 
creed as the only remedial test? If any have denied 
the Lord who bought them, or have abandoned the 
faith once delivered unto the saints, then cast them 
out of the church. Ah, there, it will be replied, is 
the very difficulty — how is such an one to be prov- 
ed guilty of such dereliction ? To which I answer, — 
that the church which feels herself incompetent to 
advance unequivocal proof to substantiate such a 
charge, is bound by every fair judicial principle to 
let it alone : because, either her members are ignorant 
of the law the Master has given, and are therefore not 
proper judges — or, they are meddling w T ith a case 
prematurely — or, they interfere with the essential 



ESSAY. 



77 



liberties of human beings, and those difficulties inci- 
dent to human life, which no ecclesiastical court can 
control, and in which the " tares and the wheat must 
grow together." But ecclesiastical politicians seem to 
think that they can pluck up the tares without disturb- 
ing the wheat — that there is nothing which they can- 
not do, — and that nothing is to be left to divine prov- 
idence. 

But such a case does not present a fair view of the 
subject in hand. The inquiry is, how christians, 
— not infidels, — w T ho disagree as to their statement 
of what are described to be " the fundamental princi- 
ples of Christianity," can " walk together" in " church 
fellowship ?" This is represented to be impractica- 
ble. The attempt, it is said, would convert "the 
house of God into a miserable BabelP An ecclesias- 
tical creed is the remedy proposed. Now is the re- 
medy by divine warrant ? or have the scriptures le- 
gislated on the subject? Paul, who had so much to 
do with the controversies of his age, and to whom the 
Master had given wisdom to provide for various emer- 
gencies as they occurred, thus entreats the Philip- 
pians: — " Let us, therefore, as many as be perfect, 
be thus minded," — which was to " press toward the 
mark, for the prize of the high calling of God, in 
Christ Jesus:" — "and if," he adds, "in any thing 
ye be otherwise minded , God shall reveal even this un- 
to you. Nevertheless, whereto we have already at- 
tained, let us walk by the same rule, let us mind the 
same thing." The plain meaning of which is — Let 
us walk together as far as we know, and mind the 
same thing ; let us hold fast our common profession 
and hold on our common w 7 ay to the end, and in the 



78 



ESSAY. 



good providence of God, all difficulties which would 
interfere with our fellowship shall soon disappear. 
We shall thus grow in knowledge, and grow more and 
more like to each other. Our fellowship will sustain 
a profitable action and re-action, mutual benefit shall 
be realized, and we shall advance together to perfec- 
tion. The whole argument is founded on the real 
philosophy of human life and social action. 

As has been already noticed, the Redeemer did not 
separate from the Jews ; neither did the disciples. 
They waited the action of moral influence on the 
human mind, wistfully watching for the results of the 
converting, sanctifying, and assimilating process they 
had instituted. The Jewish sects did not separate 
from each other. The very heathen evinced more 
urbanity. And now, when our benevolent institutions 
have taught contending sects a little more good hu- 
mour, and manifested the strong family likeness, ec- 
clesiastics have more than enough to do to maintain 
their creeds. The facts belonging to the subject il- 
lustrate and confirm the philosophy which the apostle 
has taught us. — We have not yet obtained the di- 
vine warrant of which we are in search. 

In another part of his lecture, and in illustration of 
a proposition he had laid down, Dr. M. observes — 
"That the experience of all ages has found them 
(creeds) indispensably necessary." — He remarks : 
" Even in the days of the apostles, when all their in- 
spiration and all their miraculous powers were insuffi- 
cient to deter heretics from spreading their poison, — 
men calling themselves Christians, and professing to 
preach the religion of Christ, perverted his truth, and 
brought 'another gospel' which he had not taught. 



ESSAY. 



79 



In this exigency, how did the churches proceed ? An 
inspired apostle directed them not to be contented 
with a general profession of belief in the religion of 
Christ, on the part of those who came to them as chris- 
tian teachers ; but to examine and try, and to as- 
certain whether their teaching was agreeable to 'the 
form of sound words 5 which they had been taught by 
him : and he adds with awful solemnity — c If any man 
bring any other gospel unto you than that ye have 
received, let him be accursed.' Here was, in ef- 
fect, an instance, and that by divine warrant, of 
employing a creed as a test of orthodoxy. 55 He 
goes on to say that these teachers were required to 
state how they explained the leading doctrines of the 
gospel ; and then admits that the creed, so employed, 
was short and simple, as the circumstances of the 
times, and the no less peculiar administration of the 
church, rendered such an one entirely sufficient. 

There were heresies then in abundance. The lead- 
ing doctrines of the gospel were the same at that day 
that they are now. A short creed was enough then, 
but is not enough now ; and the divine warrant for a 
short one, is a divine warrant for a long one. Thus 
the whole subject of creeds and confessions of faith, 
in all forms and sizes, is covered over with the medi- 
atorial mantle, or comes to us with the sign-manual 
that no saint may question. Now each sect may pro- 
ceed to act upon its own principles, without any 
danger of incurring the reproach of bringing in " an- 
other gospel. 55 The question is settled finally and ful- 
ly, and with most circumstantial detail. And yet af- 
ter all, Dr. M. says, that the directions, and anathema, 
and " form of sound words, 55 are only in effect, a di- 



80 



ESSAY. 



vine warrant. This is all the length he can go, though 
he seems to be fully informed on the subject. If any 
one shall take a different view of the matter, as one 
might easily do, then the call for a divine warrant 
remains unanswered. 

Some things look exceedingly beautiful when put 
together ; but when taken apart, and considered sepa- 
rately, one wonders at the ingenuity that so happily 
blended them. Such seems to be the case in the argu- 
ment now to be analyzed. How the texts in question 
establish the doctrine of ecclesiastical creeds is the cu- 
riosity. If they can do this thing, creeds must have 
been abundant in apostolic days : and it is very strange 
that none of them have reached our days. Dr. M. once 
asked, in his letters on the episcopal controversy — 
a Where were the liturgies of those times ? Had forms 
of prayer been so indispensably necessary , Qr, at least, 
so pre-eminently important, as our episcopal brethren 
tell us they are, and always have been, why did not 
Paul, or some other of the apostles, furnish the church- 
es with liturgies written by themselves, and under the 
immediate inspiration of the Holy Ghost ?" Chang- 
ing terms, if creeds have been so indispensably neces- 
sary as, it is said, they always have been, why did not 
some one of the apostles, under the immediate inspi- 
ration of the Holy Ghost, furnish the churches with 
them ? And if they did, as Dr. M. seems to intimate 
by his quotations they did in three different instances, 
where are these creeds — these forms of sound words ? 
It is a pity that not one of them can be produced. 
Such a document would settle the dispute, and relieve 
the church from those various and cumbrous articles, 
that now distract her members ; and which, instead of 



ESSAY. 



81 



silencing, have greatly multiplied heretics. The pre- 
sumption is, that Dr. M. has been over-zealous in his 
argument But let us analyze the texts. 

"Beloved, believe not every spirit, but try the 
spirits, whether they are of God; because many false 
prophets have gone out into the world." The first 
question here is, how this trial was to be conducted ? 
Had the apostle furnished the church he addressed 
with a creed ? or had they met together and framed 
one for themselves ? Not at all. Nothing of the 
kind appears. No reference, not the most distant, is 
made to it. As though no rule of the sort had been 
• uttered to, much less written for, them ; or as though 
he would " stir up their pure minds by way of re- 
membrance," he simply remarks — " Hereby know 
ye the Spirit of God : Every spirit that confesseth 
that Jesus Christ is come in the flesh, is of God : and 
every spirit that confesseth not that Jesus Christ 
is come in the flesh, is not of God : and this is 
that spirit of anti-Christ, whereof ye have heard 
that it should come, and even now already is it in 
the world. " # Here then is the creed, if any 
there was, by which they were to proceed; and lo, 
it is a part of the scriptures themselves. And can- 
not christians and teachers be tried in the same way 
now ? No objection has been made to such a pro- 
cess. Or does Dr. M. mean to say, that as inspired 
men wrote the bible, therefore ecclesiastical councils 
may write a bible now ? No divine warrant, in ef- 
fect, is here given to do any thing else. The puritans 
seem to have known of no such warrant, when they 



8 



*1 John, iv. 1,3. 



82 



ESSAY. 



fled to the American wilderness ; and took up their 
abode among unsanctified savages, to escape such pre- 
scriptions as the following, which they condemned as 
unrighteous, and as establishing a cruel, unrelenting, 
and degrading lordship over their consciences : 

h That no preacher, under a bishop or dean, shall 
make a set discourse, or fall into any common-place of 
divinity in his sermons, not comprehended in the thir- 
ty-nine articles. 

2. That no parson, vicar, curate, or lecturer, shall 
preach any sermon hereafter, on Sundays or holy-days 
in the afternoon, but expound the catechism, creed, 
or ten commandments ; and that those be most encour- 
aged, who catechise children only."* 

A second question arises here : — Who were those 
whom the apostle called upon the brethren to reject ? 
Were they believers, who disagreed as to the solution 
of some philosophical problem ? some calvinistic, or 
arminian reasoners, who might live together in their 
own voluntary association, and warship God on their 
own principles ? but with whom the party, at the head 
of which John places himself, could not hold " church 
fellowship ?" Assuredly not. They were those, who, 
having denied that Jesus Christ had come in the flesh, 
had demonstrated that they were not of God. The 
text then has nothing to do with the subject of eccle- 
siastical creeds, as they have been defined by Dr. M. 
himself. 

A third question remains : — Who were those whom 
the apostle addressed ? An ecclesiastical .council, of 
competent powers to arraign, examine, try, and con- 

* Neale's His. Pur. vol- ii. p. 153. 



ESSAY. 



83 



demn a class of brethren who disagreed with certain 
prescribed ecclesiastical forms? A presbytery, 
acting by virtue of a divine warrant, yet on their own 
motion and irrespective of the people ? By no means. 
Ey referring to the acts of the apostles, it will be 
found, that, when any church business was to be trans- 
acted, even Peter would not assume the rights be- 
longing to the people. Paul refers a case of discip- 
line to the Corinthian church as "gathered together;" 
and reproves them for going to " law before the un- 
just and not before the saints," as though they had 
forgotten that u the saints shall judge the world," and 
as if there was not " a wise man among them" — " able 
to judge between his brethren." Lord King, whose 
researches into the peculiarities of the primitive 
church bespeak a man of profound study, and of great 
candour, tells us, that church censures, in those early 
ages, were inflicted by the whole church, or w r ere 
" the things commanded by the multitude." For 
the general facts, belonging to the subject of the peo- 
pWs interest in ecclesiastical matters, he quotes among 
others, Origen, Clemens Romanus, and Cyprian. 
Does Dr. M. mean to inform us, that in apostolic 
times, the people assembled to make ecclesiastical 
creeds? If he did, he would then have to explain 
how it is, that the people, in the Presbyterian church, 
have had nothing to do with the formation of their 
confession of faith ? That book never had appeared 
in our world, if it had been waited for as emanating 
from that source. It is a tolerably fair presumption, 
from Dr. M's own account of the matter, that nine- 
tenths of the people, even now, know nothing about 
that heavy volume. 



84 



ESSAY. 



But to return. It would seem, from the facts just 
adduced, that John was addressing himself to the peo- 
ple. If their elders or officers were included, it was 
only as a part of the general association ; and not in 
that distinctive capacity, of which so much has been 
said in later times, and by virtue of which, ministers 
and elders have done, and are doing, such wonderful 
things. Nor is any particular case referred to. No 
individual is arraigned. Hypothetical circumstances 
are stated. The abandonment of Christianity, in the 
most general form, is brought up in a passing remark. 
In fine, instead of furnishing any sample of an eccle- 
siastical creed, or any evidence that such an instru- 
ment is indispensable, the apostle is simply appealing 
to the public conscience ; and, by writing his portion 
of the sacred volume, according to the wisdom given 
unto him, is seeking to enlighten public opinion. In- 
stead of originating or sustaining ecclesiastical power, 
as it is confidently set forth by official men; or multi- 
plying abstract rules as a precedent, intended to en- 
courage succeeding rulers to enact others, as numer- 
ous and as long as they may please, he is appealing to 
a higher and a better principle, and seeks to base pub- 
lic morals on public education. For such an opera- 
tion a divine warrant may be found on any page of 
the bible. The bible, being intended to disseminate 
light and truth, instead of sustaining the exercise of 
power, that class of operations belongs to the philos- 
ophy of the human mind, and the avowed design of 
Christianity itself. 

Dr. M. has appropriated a second text, in proof of 
a divine warrant for an ecclesiastical creed, which is 
extracted from, the epistle to the Galatians. It is as 



ESSAY 



85 



follows — "If any man bring (preach) any other gos- 
pel unto you than that ye have received, let him be 
accursed." — The reader perceives that the direction 
is given to the people — for to them, a man, who 
comes preaching, would address himself. 'Besides 
an abandonment of Christianity is the case contempla- 
ted, for " another gospel" is supposed to be pleach- 
ed. Neither of these things involves the attributes of 
the subject in hand. The divisions which are con- 
templated, separate calvinists and arminians into dif- 
ferent associations ; to live by themselves, and to walk 
on their own principles. It will not do for either par- 
ty to say of the other — "These men abandon Chris- 
tianity — confess not that Jesus Christ has come in 
the flesh — bring in another gospel, — and as anti- 
Christ let them be accursed. 

The apostle thought the case important enough for 
extended observation, and his remarks are very strik- 
ing. — "I certify you, brethren," he writes, "that 
the gospel which was preached of me, is not after 
man. For I neither received it of man, neither was 
I taught it, but by the revelation of Jesus Christ." 
Are not these ecclesiastical documents mere human 
inventions ? after man ? and received of man ? Is not 
the bible given to us by the re velation of Jesus Christ? 
I pray, in which direction are we likely to find " ano- 
ther gospel?" By the deportment of the different 
sects, in separating for purposes of church fellowship, 
have they adopted a mere human device ? or are they 
acting by the revelation of Jesus Christ ? Are they 
not setting forth different gospels ? Do they not cri- 
minate and recriminate ? Have they not been irre- 
concilable in their feelings ? Over whom then does 
8* 



86 



ESSAY. 



the contemplated vengeance apparently hang ? Over 
those who are upholding the revelation which is by 
Jesus Christ ? or those who are bringing in an exposi- 
tion of doctrines, which is after man, and has been re- 
ceived of man ? — called their own principles. 

The case which the apostle was adjudicating in this 
epistle was simply this. After the churches of Gala- 
tia had been established, in consequence of the 
preaching of the gospel, some Judaic teachers 
were very busy in a series of endeavours to bring 
in another law of ecclesiastical compact and rule. 
It was the law r of Moses ; which had been, in pre- 
ceding ages, unequivocally established by a di- 
vide warrant These teachers peremptorily maintain- 
ed the indispensable necessity of that law ; cast out 
those who opposed them; and sided with the party 
that martyred both christians and apostles, who held 
fast by the simple gospel of Christ. But even the 
law, which had been enacted by Jehovah himself, 
Paul would not suffer to be enforced on the christian 
conscience. As long as the subject was open for dis- 
cussion, the circumstances belonging to it, were 
strong and impressive enough to invite forbearance. 
But when the false brethren, of whom he complains, 
had adopted their ecclesiastical policy, and came in 
'privily into the church, to spy out the liberty of her 
members, that by artifice and combination they might 
be seduced or compelled to subscribe the law of Mo- 
ses, the apostle rises against the unwarrantable impo- 
sition ; pleads for the gospel itself as it had been giv- 
en by revelation, and as it stood unaided by human de- 
vice; exhorts believers to "standfast in the liberty 
wherewith Christ had made them free ;" and then 



ESSAY. 



87 



warns and entreats them — " Brethren, ye have been 
called to liberty ; only use not liberty for an occasion 
to the .flesh, but by love serve one another. For all 
the law is fulfilled in one word, even in this: — Thou 
shalt love thy neighbour as thyself. But if ye bite 
and devour one another, take heed that ye be not con- 
sumed one of another." And is it in a train of circum- 
stances like these, that Dr. M. finds a divine warrant 
to ecclesiastics to bring in their own rules? And do 
they expect to find themselves sustained by this 
apostle, when talking of the difficulties of " church 
fellowship?" after he has so briefly and tersely said, 
in relation to that subject, — " All the law is fulfilled 
in one word, even in this — Thou shalt love thy neigh- 
bour as thyself." Verily, if the argument of the epis- 
tle has any thing to do with ecclesiastical creeds, it is 
to fix upon them the burning stigma of bringing in 
u another gospel." 

My brethren may possibly disclaim having such in- 
tentions, as the preceding argument would seem to 
impute to them. I beg leave to remark, that I am not 
criticising their intentions, nor making one single ob- 
servation with the view of wounding their feelings. 
It is the doctrine they advance, and the argument they 
so inconsiderately use, which I arraign. We live 
in an age, when, though individuals are supposed 
to be very benevolent, yet associations of all kinds 
are unsparingly reviewed, and official men and mea- 
sures are arraigned by public opinion. The ministry 
and ecclesiastical organizations may not reasonably 
expect to escape. The conclusion, which has been 
reached, may be thought too hard. Be it so. If 
I relax, the apostle must still be followed. He, offer- 



88 



ESSAY. 



ing a like gratifying indulgence, changes his ground, 
and then observes — It is "not another gospel, but 
there be some that trouble you, and would pervert 
the gospel of Christ." Even a perversion of the 
gospel, he will not sanction nor warrant. Look 
first at a calvinistic creed, and then at an arminian 
creed — compare papal, episcopal, presbyterian, and 
methodist forms of government together — read con- 
troversial writings, startling one by different views, 
various literature, ingenious argument, and cutting re- 
proaches — are all these — are any of them — the 
gospel of Christ ? Is there no perversion of the gos- 
pel, among these various creeds, — these different or- 
ganizations ? Or is not the fact now, as Paul stated 
it to be then ? when the gospel preached was after man, 
or had been received of man ? thesa creeds are mere 
perversions. And for such things no man can find 
a divine warrant, nor reasonably expect any thing but 
divine condemnation. 

Dr. M. has employed a third text in proof of a di- 
vine warrant, in relation to ecclesiastical creeds. It 
is taken from Paul's second epistle to Timothy, and 
is in the following words — "Hold fast the form of 
sound words which thou hast heard of me, in faith and 
love which is in Christ Jesus." This is a favorite 
text, and is frequently quoted in the service, which it 
is here enlisted to uphold. The Westminster confes- 
sion is very often called " a form of sound words;" 
and it would be difficult to convince any of its admir- 
ers, that there is any thing unsound about it, notwith- 
standing that there is " no small stir" concerning its 
import. The mere euphony of the scriptural text be- 
guiles a great many pious souls, and immoveably fix- 



ESSAY. 



89 



es the doctrine of creeds. One almost despairs of 
ever reaching the understanding, while this harmoni- 
ous phrase rests so agreeably on the ear. 

It is, however, a plain fact, as is evident from the 
text itself, that this " form" was not written. The 
most that Paul asserts concerning it is, that Timothy 
had heard it from him. It was not then designed to be 
transmitted from generation to generation, unless pro- 
testants intend to revive the old doctrine of tradition ; 
and take back, in the gross, the multitude of papal 
absurdities which they have so often abjured. They 
have indeed various fragments, both of doctrine and 
discipline, which they have brought with them from 
their old associations ; and which are serious impedi- 
ments, cramping and perplexing them when they 
would revive the papal controversy. Mankind, it 
would seem, were not prepared for liberty at the time 
of the reformation. They do not seem to be ready to 
enjoy that blessing even now. Ecclesiastical sove- 
reignty, reposing in the rulers, not trusted with the 
people, nor even referred to the Head of the Church, 
appears to be their darling idol still; or synods and 
presbyteries would not dare to do, what they have but 
lately done. The argument, with which I have to 
contend, belongs to the subject of tradition, and 
like it must be sustained by appeals to the fathers. 

In addressing the Thessalonians, Paul requires of 
them, — to "hold the traditions which they had been 
taught by word or the epistle." What is the dif- 
ference in these terms ? Is the epistle so much of 
the bible? the word an ecclesiastical creed? — and 
tradition different from both ? Or is the well known 
distinction between oral and written communications 



90 



ESSAY. 



to be destroyed, and the glorious attributes of the liv- 
ing teacher to be thrown aside, in order to sustain the 
unreasonable prejudices and inconclusive reasonings 
of the defender of creeds ? Then we have a fourth 
apostolic creed — but it is lost with the rest. 

To the Romans he says : — " But God be thanked, 
that ye were the servants of sin ; but ye have obeyed 
from the heart that form of doctrine which was deliv- 
ered unto you." — A fifth creed, not even preserved by 
the church of Rome, that great reservoir of ecclesias- 
tical antiquities, which so pompously unchurches all 
Christian associations but her own. 

To the Corinthians he observes — " Christ sent me 
not to baptize, but to preach the gospel ; not with wis- 
dom of xcordsP And again — "I came not to you 
with excellency of speech — my speech was not with 
the enticing words of man's wisdom." Let any one 
take a concordance, and observe the frequency with 
which this term is employed in the scriptures, and he 
will find that Dr. M. has mistaken a very familiar 
phrase for a technical expression. 

Dr. Macknight, who was sufficiently orthodox, I 
presume, to be quoted on the text which Dr. M. has 
employed, remarks — " This is an insinuation that the 
false teachers had proudly and imperiously introdu- 
ced into their discourses, a variety of high-sounding, 
mysterious words and phrases of their own invention, 
on pretence that they expressed the christian doc- 
trines better than those used by the apostles. This 
bad practice Timothy was to resist, by adhering close- 
ly to the words and phrases in which the apostle taught 
him the doctrines of the gospel ; and which he terms 
wholesome words, because, being dictated by the Spirit, 



ESSAY. 



91 



they are more fit for expressing the doctrines of Christ, 
than any words of human invention. — The teachers 
in modern times, who, in explaining the articles of the 
Christian faith, use phrases different from the scrip- 
ture phraseology, would do well to attend to the apos- 
tolical injunction." 

When one remembers the importance of technical 
terms, and the extensive mischief which they have 
done, — in the schools of the philosophers, in the days 
of the apostles, under the reign of councils, and at the 
present hour — he can estimate the force of Paul's re- 
mark to his son in the gospel. But how any man, 
who thinks outside of his early prejudices, could mis- 
take the apostle, — who was instructing Timothy to 
remember the form of appropriate speech and of 
wholesome words which he had heard, and which 
were not taught by <c man's wisdom, 55 but by " the 
Holy Ghost, 55 — as furnishing a precedent or sample 
of an ecclesiastical creed, in which words invented 
by man 5 s wisdom, and not by the Holy Ghost, are 
employed, it is difficult to see. 

But why should I waste the time of the reader, in 
a gratuitous attempt to prove a negative ? It belong- 
ed to Dr. M. to establish what he had said, instead of 
running away in smooth sentences from the very mat- 
ter which required so much, and such clear elucida- 
tion. It was all-important to him to prove a divine 
warrant for the official instruments, which so reck- 
lessly cast an ingenuous youth out of the pale of the 
church ; or send him backwards and forwards, from 
sect to sect, asking for the privileges which his hea- 
venly Father has allowed none to monopolize, but has 



92 



ESSAY. 



freely given to all. — I leave on record a demand for 
the divine warrant, by which ecclesiastical creeds 
have been introduced into the church of the Lord Je- 
sus Christ? I put the question home to the con- 
science of every minister of the gospel, whose eye 
may rest upon these pages, to whatever denomina- 
tion, or to whatever party in that denomination, he 
may belong, as an honourable and candid servant 
of the glorified Master; that he may find out a 
divine warrant for these instruments of ecclesias- 
tical power, or return to his allegiance before he shall 
be required to give an account of his stewardship. And 
may the Holy Spirit, who teaches wise and whole- 
some words, rest on every minister who has moral 
magnanimity enough to meet the call, and do his du- 
ty. — In doing this, I beg to be considered as throw- 
ing out no boastful challenge to any one. I ask none 
to enter into controversy with me : but being fully as- 
sured that no such warrant can be produced, the ques- 
tion is left to every one to answer for himself, that a 
personal investigation may dissipate the withering de- 
lusion under which so many live. 



CHAPTER V, 



Subject continued. Voluntary associations destitute of 
Scriptural authority. 

Though Dr. M. has altogether failed, as I have 
shown in the preceding chapter, to establish his point 
by a direct appeal to the bible, yet he might have in- 
directly accomplished his object, had he furnished a 



ESSAY. 



93 



scriptural warrant for voluntary associations. For if 
Jehovah had permitted such associations, over and 
above and beside the constitutional organization of 
his church, then laws must be provided for these sec- 
tarian divisions ; and if he did not furnish those laws, 
the power to enact them must be lodged in the asso- 
ciations themselves. The Dr. has, however, offered 
no proof of the kind. A warm admirer of voluntary- 
associations, he sustains them on an entirely different 
principle. And yet, if they be as important and as 
indispensable, and as entirely dependent on the voli- 
tions of man, as he says they are, it is strange that 
the scriptures should have said nothing about them; 
unless it be to record an unqualified condemnation of 
all such pretensions. The Spirit of prophecy apprised 
the apostles of such ecclesiastical movements : for 
Paul said to the Ephesians — " I know this, that after 
my departing, shall grievous w r olves enter in among 
you, not sparing the flock. Also of your oicnselves 
shall men arise, speaking perverse things, to draw 
away disciples after them." He told the Thes- 
salonians, that u the man of sin" would be revealed ; 
and "that he, as God, should sit in the temple of 
God, showing himself that he is God." Every appear- 
ance of such divisions in his own day, he severely re- 
buked; nor did he ever make one single exception in 
favour of " voluntary associations," as though they 
were altogether a different thing from that w r hich he 
thus severely reproved. These things deserved to be 
met, explained, and answered, and located with those 
whom they concerned. But not one word has Dr. M. 
uttered, which can be traced to " the form of sound 
words," which the apostles either spake or wrote. 
9 



94 



ESSAY. 



Yet Dr. M. has a good deal to say about voluntary 
associations, and in elucidation of the right which 
christians have thus to divide the church. His argu- 
ment may be canvassed here, as properly as in any 
other part of the essay. It fairly belongs to an in- 
quiry after the origin of creeds, seeing that they are 
framed by those who have ascertained how far they 
can walk together in "church fellowship. 5 ' — To be- 
gin then. He observes, 

" It will probably be alleged, that a church cannot, 
properly speaking, be considered as a voluntary asso- 
ciation ; that it is a community instituted by the au- 
thority of Christ ; that its laws are given by him, as 
its sovereign Head and Lord ; and that its rulers are 
in fact only stewards, bound to conform themselves in 
all that they do to his will ; that, if the church were 
their own, they would have a right to shut out from it 
whom they pleased; but as it is Christ's, they must find 
some other rule of proceeding than their own voli- 
tions. This is, doubtless, all true. The church 
of Christ cannot be regarded as a mere voluntary as- 
sociation, in the same sense in which many other so- 
cieties are so called. It is the property of Christ. 
His will is the basis and the law of its establishment; 
and, of course, none can be admitted or excluded but 
upon principles which his own word prescribes." 
All this is very well ; — just as it should be. If sec- 
tarians would only return to this ground, our contro- 
versy should be terminated. 

But Dr. M. goes on. — " This, however, it is con- 
ceived, does not alter one jot or tittle the spirit of 
the foregoing reasoning." Thus he gives and takes. 
A part of " the foregoing reasoning" alluded to, is 



ESSAY. 



95 



thus expressed : — " It will not, surely, be denied by 
any one, that a body of christians have a right, in 
every free country, to associate and walk together up- 
on such principles as they may choose to agree upon, 
not inconsistent with public order. They have a 
right to agree and declare how they understand the 
scriptures ; what articles found in the scripture they 
concur in considering as fundamental ; and in what 
manner they will have their public preaching and po- 
lity conducted, for the edification of themselves and 
their children." — In the one paragraph, it seems that 
christians " must find some other rule of proceeding 
than their own volitions ;" and in the other, " they 
have a right to associate on such principles as they 
may choose to agree upon." 

To what kind of right does the venerable lectur- 
er refer? To a right derived from a "free country," 
in which we may live ? A free country has no more 
power to grant to christians a right to divide into 
voluntary associations, than a despotic government 
has ; or than such a government has a right to erect 
an ecclesiastical establishment. It is not a question, 
which the civil power is competent to decide. The 
right, if any exists, is wholly independent of a politi- 
cal grant from any earthly legislature. It is awarded 
to the church by the king of kings ; and Dr. M. ought 
to have brought his warrant directly from the Lord 
himself, instead of beguiling his readers by an appeal 
to American partialities. Unless he can do this, he 
fails to prove the right, either in a " free country" 
or any other. 

But christians have a right, " in a free country," 
to do — what? The answer to this question must be 



96 



ESSAY. 



derived from the details afforded by the exercise of 
the right. They have a right, — one party to de- 
clare the supremacy of the pope — another party to 
declare that episcopacy is established "by divine 
right" — a third party to declare the scriptural cha- 
racter of presbytery — a fourth to aver the superior 
excellence of methodist policy, &c. Surely there is 
no supreme Head, on Dr. M's principles, to whom it 
belongs to settle such distractions. All these parties, 
he assumes, have a right to do all these things. There 
is no one to prevent them. An establishment, which, 
in other days and other countries, exerted a control- 
ling power, forms no part of the institutions of a " free 
country," and such contentions christians may carry 
as far as they "choose." The ecclesiastical politi- 
cians of the old world cannot see how such a state of 
things can last ; and those of the new world are very 
strongly suspected of leaning to an establishment. I 
charge not the brethren of any denomination with a 
project so detestable; but merely note, in passing, the 
public impression, while professed christians are sus- 
taining, what is called their a right in every free 
country." Is there no power to control these erring 
volitions ? which Dr. M. condemns in one paragraph, 
and commends in another. What has become of the 
Spirit of truth and unity, which the Lord Jesus pro- 
mised should dwell in his church? Have christians no 
confidence in that all-pervading and transforming agen- 
cy? Has the advocate of creeds, and when asserting 
such rights, furnished us with another proof, that, 
while he is so freely criticising others as unbelievers 
and heretics, his own system destroys the whole 
doctrine of faith ? 



ESSAY. 



97 



The papacy may plead the same right. Politi- 
cians say so, and meddle not with her massy polity. 
But have not protestants most unreservedly condemn- 
ed the ecclesiastical autocrat, as sitting in the temple 
of God, as though he were God, enacting laws, and 
demanding submission? " In a free country" does Dr. 
M. say that all this is his right ? Are not those who 
bow to the will of " the universal bishop," and chant 
his praises, equally as voluntary as the members of 
other churches ? or will not the protestant fly to the 
bible ? as condemning the whole system. As Dr. M. 
himself said, when contending with episcopalians — 
u The word of God is the only perfect and infallible 
rule of faith and practice. The moment we quit this 
ground, we are plunged into all the uncertainty of tra- 
dition, and into all the confusion of contradictory tes- 
timony. The moment we quit this ground, the de- 
fence of protestants grgainst the papists is impossible. 
In this general principle our episcopal brethren con- 
cur." Yet, in stating his argument for voluntary as- 
sociations, he is entirely away from biblical ground, 
and does not think it worth his while to defend them 
by scriptural warrant or statute. 

The members of the same denomination may differ 
in some of their views, and may carry out their own 
measures. They have equal rights in a free coun- 
try. Having divided under the laws of God, they 
may surely, w T ith far less guilt, divide under their own. 
• It will not do to reply, that the compact into which 
the denomination entered has been violated ; for both 
parties that shall arise may be equally attached to the 
creed adopted in common. It would be difficult to 
say, which party shall love it the most ardently. 
9* 



98 



ESSAY. 



Neither will it do to say, that one party should with- 
draw ; for claiming an equal interest in the ecclesias- 
tical institute under which they live, no one oan de- 
cide which should go, and which should stay. In a 
free country the government may not decide, having 
nothing to do with such matters, unless perad venture 
a question of property should arise ; and then even the 
most orthodox cannot let go their interest, though 
they should be small in number, and have contributed 
but little of their worldly goods. 

When in Corinth, one said, " I am of Paul ; anoth- 
er, I am of Apollos ; and another, I am of Peter; and 
another, I am of Christ" — they had a right to do 
so, according to the argument under consideration ; 
for who was to prevent them ? Yet Paul cried shame 
on such carnality. Nor did he ever mention to them 
the freedom, or slavery, resulting from their political 
institutions ; but simply said — " Is Christ divided ? 
was Paul crucified for you ? or were you baptized in 
the name of Paul?" Will not such questions apply 
with equal force to these boasted rights ? which, in 
the present state of christian intelligence and feeling, 
no one seems to have courage or magnanimity to de- 
ny- 
But Dr. M. is not prepared to go the whole length 

of his own principle.- He puts it under restriction, 
and makes an exception in favour of public order. 
Is there any "public order" in the christian church, 
which these contending sects disturb? Or is that or- 
der of little consideration? — a trifle in the view of 
men who wish to ascertain how far they can agree; 
and who would extend or limit their " church fellow- 
ship" on their own principles, or according to their 



ESSAY, 



99 



own volitions. Has the Head of the Church granted 
to her members any right to disturb the political ar- 
rangements he has established ? or did he not com- 
mand all his followers, to maintain the unity of the 
Spirit, in the bond of peace? to be " of one accord, 
of one mind ?" to " speak the same thing ?" to u stand 
fast in one spirit, with one mind ?" 

The reader may well ask whether Dr. M. does not 
sustain the policy he starts by some argument ? Cer- 
tainly. I shall state one or two things, as a sample. 

1. "The union of Christians in a church state, 
must, from the nature of things, be a voluntary act ; 
for if it were not so, it would not be a moral act at 
all." I suppose that he means, that every man must 
do his duty willingly — w r ith all his heart, soul, mind 
and strength. This no one questions. Slavery is a 
miserable thing. There is, how much ? morality in 
doing a duty by force. But does it follow, that, be- 
cause human beings do their duty from a willing 
mind, they may divide into various associations, which 
is not their duty ? This is Phaeton driving the cha- 
riot of Phoebus. Sin, committed in a voluntary man- 
ner, thus becomes sanctified by volition, until a bolt 
of wrath drives the transgressor to perdition. 

But I have a question to ask here. Does Dr. M. 
mean to say, that it is not a man's duty to attach him- 
self to the church of Christ, unless hedoes it voluntarily? 
Or, is the sinner's volition, and not the law of God, the 
rule of his duty? May he consider Jehovah a hard 
master, and lay up his gift in a napkin, and do no 
wrong ? The citizens of the United States owe alle- 
giance to the government — civil government is an or* 
dinance of God — we must be subject to the higher 



100 



ESSAY. 



powers. May any one of these citizens, happening 
to be in a bad humour, or choosing his own way, de- 
cline that allegiance ? and thereby do no wrong ? Or 
because he should cheerfully acknowledge the gov- 
ernment, has he therefore a right to attach himself 
to a party, erect a government within the constitution- 
al limits of the government of the country, and make 
laws for himself? Or may any of the members of any 
of the states, so act towards the state authority, be- 
cause they choose to do so? Who may erect a mon- 
archy in the heart of the republic? or supersede, the 
supreme power by his own volitions ? 

2. Sectarian theologians are generally apt to repre- 
sent the relation between a human being and the 
church of Christ, as simply depending on mental voli- 
tions. He is supposed to apply, and the church to 
receive him. . Dr. M. is very free in representations 
of this kind, in maintaining his doctrine of voluntary 
associations. But it is my duty to observe the ordi- 
nances of Christ's house ; and it is the duty of the 
church not to interfere with me. I may indeed be a 
reprobate, and then it is her duty to. cast me out. 
The Master has given law to regulate such a case. 
That matter is not under dispute. I am not a repro- 
bate. My character is good. Not being an official 
man, I cannot baptize myself. It is then the duty of 
the minister of the sanctuary to baptize me. By what 
right does he refuse me? The Saviour commanded 
me to eat the bread, and drink the wine in remem- 
brance of him. Who has any right to prevent me 
from doing what the Lord commanded me ? He told 
his disciples to go and preach his gospel to every crea- 
ture ; why should I not ask — call — a minister to 



ESSAY. 



101 



preach to me ? Did the Master ever place it at the 
option of the church, whether I should or should not 
do these things ? He has constituted the church as 
his servant to urge me to do these things, not to pre- 
vent me. And even if disagreement on various sub- 
jects might be suspected — or be actually known — 
he commanded her not to trifle with my conscience. 
— "Him that is weak in the faith receive you, but 
not to doubtful disputations. — Who art thou that 
judgest another man's servant?" And yet Dr. M. and 
those who agree with him, talk about judging, and 
receiving and refusing, as though they really had the 

RIGHT. 

It may be replied, that Dr. M. has said that under 
such circumstances, the church of God would be a 
miserable Babel. He has said many things, which 
as a freeman I choose to examine and try, that it may 
appear whether they are of God : and 1 cannot be put 
off by embellishment, and exaggeration, and hyber- 
bole. It is to be questioned whether he has ever 
looked calmly and coolly at the matter. No disre- 
spect is intended in this remark. Theologians have 
talked so much and so long about uniformity, and 
have been so much infatuated by their ideas of ec- 
clesiastical power, that to suggest the idea of the 
wheat and the tares growing together, is in their es- 
teem, perhaps, the very vilest of all heresies. Then 
their glance is altogether one-sided. For look at the 
church now. Begin with the papacy, and number up 
the different sects ; and if Babel means confusion — 
confusion of ideas, and language, and interests, — 
is not the church a Babel now ? The reader will 
please not put me away from my question^ nor 



102 



ESSAY. 



the question from himself: — where is the right? 
who gave it? to whom has it been entrusted? by 
which I am prevented from doing the duty, which 
the King and Head of the church has assigned to me. 
How have ministers and the church escaped from 
their own duty to receive me, and to treat me with all 
the urbanity, and kindness, and affection, due to a bro- 
ther ? Take away these voluntary associations, in 
which certain classes of Christians agree to walk to- 
gether in " church fellowship," and which the Lord 
Jesus never commanded, but which his word has most 
pointedly forbidden, and all difficulty is gone. Eve- 
ry christian then finds his place ; every minister then 
knows his duty ; and the church becomes what the 
Lord intended his church should be, — a brotherhood 
betokening its heavenly origin by mutual love, — the 
praise and beauty of the whole earth. 

I feel myself constrained here to inquire — what is 
the church? To what political association, in its 
most general sense, is that term applied ? The fair and 
full consideration of this question would lead, I ap- 
prehend, to the conclusion, that the church and the 
election are the same thing. God's saints, or sanc- 
tified, or elect ones, whom he has separated from the 
rest of the world, whom he has chosen in consequence 
of the idolatrous defection of mankind after the flood, 
to accomplish the purpose of his will, and has consecra- 
ted as his official agents to proclaim and preserve truth 
in the world, — these constitute his church. The 
whole Jewish nation was his church, under the 
former economy. And gentile nations, who have 
received the gospel, and are called by the name, of 
his Son, are now his church. Hence Peter's strong 



ESSAY* 



103 



and expressive language — " Ye are a chosen genera- 
tion, an holy nation, a peculiar people" 

It is against this church, that Jesus says, in strong 
figurative language, " the gates of hell, 51 or Hades, or 
the grave, " shall not prevail." He seems to quote a 
figurative allusion of Isaiah, who said — " Hell from 
beneath is moved for thee to meet thee at thy com- 
ing : it stirreth up the dead for thee, even all the chief 
ones of the earth ; it hath raised up from their thrones 
all the kings of the nations. And they shall speak, 
and say unto thee — Art thou also become weak as 
w r e ? Art thou become like unto us ? Thy pomp is 
brought down to the grave, and the noise of thy viols : 
the worm is spread under thee, and the worms cover 
thee. How art thou fallen from heaven O Lucifer, 
son of the morning ! how art thou cut down to 
the ground, which didst weaken the nations."* — 
The gates — which were the places of public re- 
sort in ancient times — the gates of Hades, — the 
grave — or hell, shall not be crowded with chief 
ones and kings, to triumph over the church, as fallen, 
and say — " Art thou become weak as we ? Art thou 
become like unto us ? thy pomp is brought down to 
the grave, and the noise of thy viols : the worm is 
spread under thee, and the worms cover thee. Thou 
art brought down to hell, to the sides of the pit." 
Christ's kingdom is an everlasting kingdom. It shall 
not pass away as other kingdoms have fallen. The 
church shall live while her head lives. The Jewish 
church remained, according to the promise, until Shi- 
loh came, notwithstanding her priesthood was most 



* Is. xiv. 9, 15. 



104 



ESSAY, 



debased. And Christ's church shall live, though the 
infallibility of her priesthood shall be demonstrated 
by their vices to be a childish fable, borrowed from 
days and years of degrading superstition ; though, as 
catholics say of protestants, and protestants say of 
catholics, and the Spirit of prophecy foretold at large, 
many false prophets and false teachers should arise. 
This church, based on the broad principles I have 
defined, shall live and flourish, shall arise and put on 
her beautiful garments ; when voluntary associations, 
with popery at their head, shall sink down, in pro- 
phetic language, fallen, and covered with worms, 
amid the shoutings of the gates of Hades. 

If I have rightly judged the matter, then these vo- 
luntary associations are an assumption of Jehovah's 
prerogative to elect a church ; and a presumptuous 
imitation of his high u purpose of election," which 
has been described as "the mystery of his will." 
By w hat scriptural warrant have any class of chris- 
tians proceeded to take such a step? And on the other 
hand, as election implies reprobation, by what scrip- 
titral warrant have they undertaken to reprobate their 
fellow saints as unworthy of " church fellowship ?" 

My idea of the church may probably provoke a 
smile. But do away these voluntary associations, for 
which no divine warrant can be produced, and see if 
the thing would not be as has been described? The 
objection, that there are a great many vicious people 
in christian lands, would not sustain the smile. For 
such persons abound in voluntary associations, their 
own advocates being the judges. Nay with all their 
varied policy, and different creeds, how far can they 
get away from the ground I have sketched out? Can 



ESSAY. 



105 



any one tell what is the difference, or whether it 
amounts to any thing, when a priest, a bishop, or a 
presbyter preaches ? when a minister is ordained by 
the imposition of the hands of one man, or those of 
half a dozen ? When the affairs of a congregation are 
managed by a vestry, a session, a committee, a board 
of stewards, or a circle of deacons ? Between a state 
convention, a state synod, a state conference, and a state 
association ? or between a general convention, a gene- 
ral synod, a general assembly, a general conference, and 
a general association ? Between men who love the Lord 
Jesus, believe in his name, and keep his command- 
ments ; or those who love God with all their heart, 
with all their soul, with all their mind, and w r ith all 
their strength, and love their neighbour as themselves ; 
when called episcopalians, presbyterians, methodists, 
&c. ? The public mind is deceived ; not intentionally, 
yet most grossly deceived. The likeness is necessari- 
ly a common one. Do away these voluntary associa- 
tions,and it will grow more distinct and lovely. "Church 
fellowship will restore order, harmony, and a thousand 
good offices, which are now absorbed in the selfishness 
of sect. Endless jealousies and animosities are the fruit 
of a proselyting spirit, which merges the church in a 
party. And the grasping ambition, which cherishes the 
lust of numbers, and floats on the stream of public cu- 
riosity, annual statistics of a boasted growth, awakes 
the fear of a union between church and state. See 
what sectarianism is doing, amid loud pretensions to 
wisdom and purity. Is it right ? Have christians a 
right to do these things in a free country ? Has God 
commanded them ? Is Christ divided ? 

If I have taken one step off from biblical ground, 
10 



106 



ESSAY. 



or aside of facts, which any man may see, I submit 
to be rebuked. But if my statements are correct, and 
may be investigated, the reader must search for himself, 
and may not reprove until he has examined. To our 
own Master, we severally stand or fall ; and may that 
Master abundantly bless his own church, and bestow 
the Spirit — not of voluntary associations — but of 
unity and truth on all her ministers. 



CHAPTER VI. 

Subject Continued — Early Creeds. 

The proposition at present under consideration is 
— "That the experience of all ages has found 
creeds indispensably necessary." The first fact in 
proof of that proposition, has been professedly brought 
from the scriptures, and avers that the apostles them- 
selves used an ecclesiastical creed, and directed the 
churches and their officers to employ it as a test of 
orthodoxy. In this way a divine warrant, in ef- 
fect at least, has been confidently asserted to exist ; 
i.e. a summary of scriptural doctrines has been sup- 
posed to have been found before the scriptures them- 
selves were written ; and while the apostles themselves 
were learning, under the teaching of the Spirit, and 
from the experiment they were making, what the doc- 
trines of evangelic truth and of the new testament as- 
sociation really are. 

The reader must have seen, as I have been passing 
through the foregoing chapters, that all, which the ad- 
vocates of creeds can say in that direction, is mere as- 
sumption •, and by comparing the whole with certain 



ESSAY. 



107 



circumstances growing out of the nature of the case, 
and recorded by the inspired writers, — such as, the 
election of men to superintend the daily ministration, 
— the discussion at Jerusalem on the binding obliga- 
tion of the Mosaic law, — the contest between Paul 
and Peter, — the comments which Peter passes on the 
epistles of Paul — the appeals made to apostolic pens 
by various churches — the controversies that were 
common at that period, and on fundamental principles 
too, — he must be fully satisfied that no apostle was 
competent to frame a creed. Each apostle was him- 
self a learner ; was a student of the old testament ; was 
an observer of circumstances as they occurred ; and 
was permitted to go no farther than as the Spirit gave 
him utterance. While the Lord himself was on earth, 
and w r as engaged in teaching his disciples the myste- 
ries of the kingdom of heaven, he told them no more 
than they were u able to bear f* but proceeded gradu- 
ally and waited for the development of circumstan- 
ces. And when those disciples became a ambassa- 
dors in his stead," his Spirit suffered them not to treat 
the world more inconsiderately than they had been 
treated themselves. It was impossible, therefore, 
that an ecclesiastical creed could have been framed 
by these patriarchs of the new dispensation. The 
new testament scriptures w T ere furnished by them as 
an exhibition of the doctrines to be preached by their 
successors, and no other " summary" drawn out by 
them can any where be found. 

But if the apostles did not frame a creed, other 
than their epistles, perhaps the succeeding age sup- 
plied the deficiency. It must soon have appeared, ac- 
cording to the argument it has fallen to my lot to re- 



108 



ESSAY. 



view, that the bible alone, — absolutely alone, — 
was not sufficient, seeing that the most corrupt, as 
well as the most excellent, could have such a test. 
The apostolical fathers would quickly assemble, he- 
resies would abound, unitarianism would prevail, infi- 
delity itself would trample down the ineffectual bar- 
rier, and nothing but the interference of some ecu- 
menical council could save the sinking church. Ac- 
cordingly Dr. M. tells us — "In the second century, 
in the writings of Ireneeus, and in the third, in the 
writings of Tertullian, Origen, Cyprian, Gregory 
Thaumaturgus, and Lueian the martyr, we find a 
number of creeds and confessions, more formally 
drawn out, more minute, and more extensive than 
those of earlier date. They were intended to bear 
testimony against the various forms of error which 
had arisen; and plainly show, that, as the arts and cor- 
ruptions of heretics increased, the orthodox church 
found more attention to the adoption and maintenance 
of these formularies indispensably necessary. 55 * All 
this, I hope to show, in reference to the subject of 
the present controversy, is mere verbiage. But first, 
the reader may consider with himself, how far such 
facts, even if they testified all they are adduced to 
prove, are worth ? 

It is doubtless a most unhappy circumstance, that 
the corruptions of society, both ecclesiastically and 
politically, can be traced back to so early a period. 
If the decisions of such mighty chieftains as Alexan- 
der or Caesar were final in all controversies involving 
the question of civil liberty, what would political phi- 



*Lec pp. 26. 27. 



ESSAY. 



109 



losophers do in the present day ? or what comments 
should we pass upon the American revolution and its 
consequent agitations among the nations ? saving that 
the whole matter is egregiously wrong, and can end 
in nothing hut anarchy and licentiousness. Antiquity 
often arrays vice in the lovely attire of virtue ; fre- 
quently consecrates error as invaluable and divine; 
and by tradition sustains the papacy itself. Dr. M. 
himself says, that here "the defence of protestantism 
against the papists is impossible." Here, too, episco- 
pacy raises her head, and attempts to speak in loud- 
est and most confident tones to the slumbering con- 
science of christians. In short, what religious denom- 
ination does not boast of its lineage ? and " minister 
questions 5 ' by arraying " endless genealogies ?" What 
disputant now appears on the theological field, who is 
not flushed with victory, in proportion as he is able to 
enlist great names in his favour ? And why is it so ? 
Is that which is oZd, necessarily right ? Has the world 
undergone no changes in modern times? Have the 
circumstances of society been in nothing modified ? 
Is the intellect of man too much degenerated in the 
present day, to permit him to think, judge, decide, and 
act for himself? 

"In the kingdom of Christ, 55 says Dr. Wilson, 
" laws, ordinances, and offices are all prescribed and 
adjusted with precision ; innovation is disobedience ; 
an unauthorized office is insubordination and rebel- 
lion. The commission and duties of the gospel^ her- 
ald are spread upon the same pages of that word 
which he is to preach ; that he may know his own ob- 
ligations, and the people how he is to be regarded. 
Offices erected in the church, after the removal of in- 
10* 



110 



ESSAY. 



spired men, are unlawful, whether in ancient or mod- 
ern times. If such offices can be justified on the 
conjectural g round of convenience, so may ordinances, 
and we may teach for doctrines the commandments 

of men." # 

Dr. Miller says — "We are accustomed to look 
back to the first ages of the church with a veneration 
nearly bordering on superstition. It answered the pur- 
poses of popery, to refer all their corruptions to primi- 
tive times, and to represent those times as exhibiting 
the models of all excellence. But every representa- 
tion of this kind must be received with distrust. The 
Christian church, during the apostolic age, and for 
half a century, did indeed present a venerable aspect. 
Persecuted by the world on every side, she was fa- 
voured in an uncommon measure with the presence 
and Spirit of her divine Head, and exhibited a degree 
of simplicity and purity, which has, perhaps, never 
since been equalled. But before the close of the se- 
cond century, the scene began to change ; and before 
the commencement of the fourth, a deplorable corrup- 
tion of doctrine, discipline, and morals, had crept in- 
to the church, and disfigured the body of Christ. 
Hegesippus, an ecclesiastical historian, declares that 
the " virgin purity of the church was confined to the 
days of the apostles."f And yet there were creeds, 
appropriate in size and character, and which are the 
boasted instruments of purity and harmony, then fra- 
med and solemnly adopted. Can Dr. M. tell the pub- 
lic what good they did ? or how the church became 
so corrupt under such a happy and efficient adminis- 

*Prim. Gov. of Chris. Ch. pp. 1, 2. 

t Letters on Epis. pp. 290. '1. 



ESSAY. 



Ill 



tration ? Surely his history of creeds is a mere fable 
of tradition, or of his own invention, or they were 
good for nothing. 

Again — " Even supposing you had found such de- 
clarations in some or all of the early fathers, what 
then? Historic fact is not divine institution."* 1 

Once more — " Suffer me, my brethren, again to 
remind you of the principle on which we proceed, in 
this part of our inquiry. If it could be demonstrated 
from the writings of the fathers, that in one hundred, 
or even in fifty years,f after the death of the last apos- 
tle, the system of diocesan episcopacy had been gen- 
erally adopted in the church, it would be nothing to 
the purpose. As long as no traces of this jact can be 
found in the bible, but much of a directly opposite na- 
ture, we should stand on a secure and immoveable 
foundation. To all reasoriings, then, derived from 
the fathers, I answer with the venerable Augustine, 
who, when pressed with the authority of Cyprian, re- 
plied,— 'His writings I hold not to be canonical, but 
examine them by the canonical writings : and in them, 
what agreeth with the authority of divine scripture, I 
accept, with his praise ; what agreeth not, I reject 
with his leave.' "J Here, by the way, I may remark, 
that as Dr. M. has referred to a creed in the writings 
of Cyprian, Augustine has thus completely disposed of 
it — a matter belonging to that eulogized father, but 
of no sort of authority in the church. A mere unca- 
nonical thing, which even his own age would not have 
accepted as a test of orthodoxy. 



* Letters on Epis. p 1 64. 

f In four years, or four centuries, he remarks in another place. 
+ Ib. p. 149. 



112 



ESSAY. 



If such be the estimate in which the fathers are to 
be held ; if, as has been often asserted, they are fre- 
quently inconsistent with themselves, and with one 
another ; if the quotations made from their writings 
evince that they were not very extraordinary men ; 
and if corruptions began under their auspices, as ear- 
ly as the second century, and have continued ever 
since ; why should they be so often called upon in dis- 
cussing the theological problems, or the political 
questions, which belong to the church ? Or why 
should an acquaintance with their works, or an abili- 
ty to furnish extracts from their volumes, be reputed as 
ministerial literature? Shall the community consider 
the parade of such useless learning to evince great at- 
tainments in moral science ? Manifestly this boasted 
acquisition is of no other use than to exhibit the mere 
history of other ages; and it can bring no authority to 
settle any thing. Here then I might leave the appeal 
to the early ages, as not deserving to be prosecuted. 
But the argument in favour of creeds has been sus- 
tained by that appeal ; the superstitious regard that is 
paid to the fathers, notwithstanding ail that Dr. M. has 
said about them, under the impression that they were 
all good, wise, and great men, calls for some forbear- 
ance; and the origin of creeds, as an historical ques- 
tion, may be both curious and interesting. I shall 
quote from men who have professedly examined the 
books of the fathers at large, and whose character for 
erudition and integrity rate sufficiently high for my 
purpose. 

In his introduction, and when detailing the subjects 
of which he conceived himself called to treat, Mo- 
sheim remarks — " In that part of sacred history 



ESSAY. 



113 



which relates to the doctrines of Christianity, it is ne- 
cessary, above all things, to inquire particularly into 
the degree of authority that has been attributed to the 
sacred writings, in all the different periods of the 
church; and also into the manner in which the divine- 
doctrines they contain have been explained and illus- 
trated. For the true state of religion in every age 
can only be learned from the point of view in which 
these sacred oracles were considered, and from the 
manner in which they were expounded to the people, 

As LONG AS THEY WERE THE ONLY RULE OF FAITH, 
RELIGION PRESERVED ITS NATIVE PURITY ; and in 

proportion as their decisions were either neglected or 
postponed to the inventions of men, it degenerated 
from its primitive and divine simplicity."* 

" The method of teaching the sacred doctrines of 
religion was, at this time, most simple, far removed 
from all the subtle rules of philosophy, and all the pre- 
cepts of human art. This appears abundantly, not only 
in the writings of the apostles, but also in all those of 
the second century, which have survived the ruins of 
time. Neither did the apostles, or their disci- 
ples, ever think of collecting into a regular sys- 
tem the principal doctrines of the Christian religion, 
or of demonstrating them in a scientific and geometri- 
cal order. The beautiful and candid simplicity of 
these early ages rendered such philosophical niceties 
unnecessary ; and the great study of those who em- 
braced the gospel, was rather to express its divine in- 
fluence in their dispositions and actions, than to exam- 
ine its doctrines with an excessive curiosity, or to ex- 
plain them by the rules of human wisdom. 



* Eccl. Hist. Int. p. 5. 



114 



ESSAY. 



" There is indeed extant, a brief summary of the 
principal doctrines of Christianity in that /orm, which 
bears the name of the apostle's creed, and which, 
from the fourth century downwards, was almost gen- 
erally considered as a production of the apostles. All, 
however, who have the least knowledge of antiquity, 
look upon this opinion as entirely false and destitute 
of all foundation. There is much more reason and 
judgment in the opinion of those, who think that this 
creed was not all composed at once ; but from small 
beginnings was imperceptibly augmented, in propor- 
tion to the growth of heresy, and according to the 
exigencies and circumstances of the church, from 
whence it was designed to banish the errors that dai- 
ly arose."* 

This historian has nothing to report of the ecclesi- 
astical creeds of the early ages., He affirms that the 
apostles did not make a creed — that their disciples 
did not make one — that there was no necessity for any 
such thing — that as long as the bible was the only 
rule of faith, religion flourished in its native purity; 
but that it degenerated whenever the decisions of the 
sacred oracles were postponed to the inventions of 
men — that human hearts were then the deposito- 
ries of truth, and the lives of men its witnesses, — 
and that the brief document, called the apostles 5 creed, 
obtained its ecclesiastical eminence in, or about, the 
fourth century. 

Du Pin, a catholic historian, refers to the apostles 
the doctrine contained in the document called u the 
apostles' creed," but demonstrably proves that they 



* Vol. i, pp. 113, U4. 



ESSAY. 



115 



never framed its form. He refers to some other " an- 
cient creeds," belonging, it would appear, to different 
churches, but in a manner so indistinct and confused, 
that it is difficult to ascertain what he would affirm. 
He observes, 

" 1. Neither St. Luke in the Acts, nor any eccle- 
siastical author before the fifth century, hath made any 
mention of this assembly of the apostles,* and none 
ever affirmed that they composed the creed of the 
church of Rome, either by conferring together, or by 
pronouncing every one a particular article. 

" 2. The fathers of the first three ages, disputing 
against the heretics, endeavour to demonstrate by ma- 
ny arguments, that the doctrine contained in the creed 
is that of the apostles, but they do not affirm that it 
was compiled by them ; and yet there could not have 
been a stronger or more convincing proof against the 
heretics, than to have said thus to them: — You im- 
pugn the doctrine of the creed, and yet it is certain that 
the apostles were the authors thereof; therefore you 
impugn the doctrines of the apostles. However, they 
did not argue in this manner ; on the contrary, they 
prove by tradition, and the consent of the apostolical 
churches, that the doctrine comprised in the creed, is 
that of the apostles. 

" 3. If the apostles had made a creed, it would 
have been every where the same throughout all 
churches, and in all ages ; all christians w^ould have 
learned it by heart ; all churches would have repeat- 
ed it after the same manner ; in fine, all others would 
have expressed it in the same terms. Now the con- 

* That in which the creed was supposed to have been framed. 



116 



ESSAY. 



trary is evident ; for it is certain that not only in the 
second and third centuries, but also in the fourth, 
there were many creeds ; and all, though the same as 
to the doctrine, yet differed in the expression. In the 
second and third ages of the church, we find as many 
creeds a.s authors ; and the same author sets the creed 
down after a diffemit manner in several places of his 
works; which plainly shows, that there was not then 
any creed that was reputed to be the apostles', nor 

EVEN ANY REGULATED AND ESTABLISHED FORM OF 

faith. Ruffimus, in the fourth century, compares 
three ancient creeds of the churches of Aquileia, 
Rome, and the East; and we may observe in these 
three creeds, none of which perfectly agrees with the 
common one, very considerable differences in the 
terms, as appears from the table subjoined at the end 
of the article.* St. Cyril of Jerusalem, (in the fourth 
century) in his catechetic lectures, produceth a parti- 
cular creed, that was used by the church at Jerusa- 
lem when this father wrote. The authors that have 
written commentaries on the creeds, as St. Augustin 
in his 119th sermon, St. Maximus, Petrus Chrysolo- 
gus, Fortunatus, and others, omit divers expressions 
that are inserted in our apostolic creed, — among oth- 
ers this at the end, — the life everlasting ; and St. Je- 
rome observes in his epistle to Pammachius, that the 
creed concludes with the words, the resurrection of 
the body. 

" It is evident from these reflections, that although 
the creed be the apostles as to the doctrine which it 
contains, nevertheless it is not theirs, as tc all the 



* It may be found in the history. 



ESSAY. 



117 



terms, and that they did not draw up any one form 
of faith comprehended in a set number of words, 
which they were all obliged to use. But that having 
learned the same faith from Jesus Christ, they like- 
wise taught it to all those that were converted to the 
Christian religion, and instructed them all in the same 
mysteries. That they that were thus trained up in this 
faith, had it so deeply imprinted on their mind, as St. 
Justin and St. Irenaeus observe, that they were al- 
ways ready to give an account thereof, and as often as 
they should be required to do it, without making use 
of any one particular form ; and from thence proceeds 
the difference of the creeds that are set down by the fa- 
thers. And lastly, that for the assistance of the memo- 
ry, certain forms of these articles of faith were after- 
wards compiled, which were found to be different, ac- 
cording to the diversity of the churches wherein they 
were used. For I doubt not in the least, that besides 
the above cited creeds, there were many others of 
which we have no knowledge, from whence it must 
be inferred, that Jesus Christ is the author of the doc- 
trine contained in the creed, and that the apostles 
preached and published it throughout the whole 
world ; but that it cannot be determined by whom 
these forms were collected, wherein this doctrine is 
comprised." 

To the objection which might be made to the pre- 
ceding statement — that Irenaeus, Tertullian, Lucifer 
Calaritanus and St. Jerome affirm, "that the creed is 
the rule of faith which the church hath received from 
the apostles, &c." — Du Pin replies, " To these ob- 
jections I answer, 1 . That the testimonies of Irenaeus, 
Tertullian, and Lucifer, rather overthrow the vulgar 
11 



118 



ESSAY. 



opinion than establish it; for these fathers do not as- 
sert, that we have received the form of faith from the 
apostles, but only the faith and doctrine that were 
communicated to them by Jesus Christ ; therefore, if 
there were any force in the objection, it must be con- 
cluded, that our Saviour is the author of the creed. 
Moreover, it is farther to be observed, that by the 
phrase rule of faith, used by Tertullian, a set 
form of faith is not to be understood, but the faith 
itself, which he declares to have been founded by Je- 
sus Christ ; and Lucifer Calaritanus doth not discourse 
of the creed, but only of the faith of the church as it 
relates to our Saviour's divinity. Lastly, when St. 
Jerome says, that the faith of the creed, which was an 
apostolical tradition, was not written on paper, or with 
ink, but was engraved on the fleshly tables of the heart, 
he gives us to understand, that he meant nothing else, 
but that the faith or doctrine comprehended in the 
creed proceeds from the apostles, who have taught it 
to all the faithful. After the same manner, when St. 
Ambrose assures us, that the creed was preserved in 
its purity by the church of Rome, he doth not speak 
of the form of the creed, but of the doctrine therein 
contained. " # 

In another place the same author affirms, that — 
" Every bishop instructed his own people in the true 
faith of the church, and confuted all sorts of errors by 
the authority of scripture and tradition — in the first 
three ages of the church."f 

The above extract, though the most favourable ac- 
count of the early creeds I have met with, is much 

*Ecc. His. vol. i. Apos. Creed. Fol. f lb. Art. Councils. 



ESSAY. 



119 



longer than I could have wished. On it I may re- 
mark, that the author, though a catholic, proves, 

1. That there was no creed, other than the bible, 
handed down from the apostles : of course there is no 
divine precedent for such an instrument. 

2. That their was no " regulated and established 
form of faith derived from any other source, during 
the first three ages. 

3. That creeds were so abundant as to be as num- 
erous as authors : nay, that the same author express- 
ed the creed, found in his own w T orks, in different 
words in different places ; a fact which leaves a creed 
as " a form of sound words" out of sight. 

4. That the term creed , as used in the writings of 
the fathers, does not mean what the term means now 
— an accredited, permanent, written document, — but 
the doctrine as opposed to a form. 

5. That the creed, as the term was used, was "im- 
printed on the mind" — "was not written on paper, 
or with ink, but was engraved on the fleshly tables of 
the heart." Afterwards, and as a mere aid to me- 
mory, certain forms were compiled, but by whom no 
one can tell. 

6. There seem to have been certain churches — 
three* the author adduces from Ruffinus, and doubts 
not that there were many others — who had written 
formularies. When they first compiled these instru- 
ments, or who was their author, he appears not to 
know. It was the general habit among the bishops, 
for each one to instruct his own flock, and to resist 
error by the scriptures and by tradition. So that these 
creeds, even when found in churches, at a late period 
(afterwards) were mere assistants to memory, and 



120 



ESSAY. 



not instruments of ecclesiastical power. — But to this 
point I may have occasion to return again. 

Sir Peter King, an episcopalian, in his inquiry into 
the constitution of the primitive church, after having 
collected and studied, all the ancient creeds — " whole 
creeds and pieces of creeds," — which he had met 
with in the first three centuries, remarks, 

u And here, since we have mentioned the symbol, 
it will be no unuseful digression to inquire a little in- 
to the ancient creeds ; for as for that creed which is 
commonly called the apostles', all learned persons are 
now agreed, that it was never composed by th^m, nei- 
ther do I find it within my prescribed time.* But 
though they had not that, yet they had other creeds 
very like thereunto, which contained the fundamental 
articles of the Christian faith, unto which all Chris- 
tians gave their assent and consent, and that publicly 
at baptism, whence, as before, it is called by Cyprian, 
the law of the symbol, and by Novation, the rule of 
truth. 

" This creed was handed down from father to son, 
as a brief summary of the necessary scripture truths, 
not in ipsissimis verbis, or in the same set words, but 
only the sense or substance thereof; which is evident, 
from hence, that we never find the creed twice repeated 
in the same words, no, not by one and the same father.^ 

I remark here, 1. That his lordship has not furnish- 
ed us with any established, or regular, " form of 
sound words but those forms which change and va- 
ry under the pen of the same father. 2. He agrees 
with Mosheim and Du Pin as to the " apostles' creed 



* The first three centuries, 



t Part II. p. 57. 



ESSAY. 



121 



he finds it not in the first three centuries. 3. He ad- 
duces Cyprian as a witness, whose authority, as Dr. 
M. has shown, Augustine set aside with so much 
gracefulness and urbanity. He also quotes from No- 
vation the phrase — " Rule of truth," which I take to 
be equivalent with — " Rule of faith, 51 and which Du 
Pin has saved me the trouble of explaining. Some of 
his instances or examples of these ancient creeds, shall 
be noticed hereafter. 

4. He has quoted from Cyprian the phrase — " Law 
of the symbol," as a synonyme with creed. I shall 
avail myself of the opportunity thus presented to in- 
quire after the meaning of the term symbol, used in 
this connexion, and may thereby be able to explain 
the case of those church creeds^ to which Du Pin seems 
to allude. This inquiry may help us to discover the 
earliest appearance of creeds, as superadded to the 
bible, and thence to follow them to the Council of 
Nice, where they were first enacted into permanent 
ordinances, or converted into instruments of ecclesias- 
tical power, — the form in which they are most inter- 
esting as subjects of the present discussion. 

Mosheim, in his " commentaries on the affairs of 
Christians before the time of Constantine the Great," 
and in his views of the second century, informs us that 
— " The multitude professing Christianity were di- 
vided into the profane, or those who were not as yet 
admitted to the mysteries, and the initiated, or 
faithful and perfect. — The latter were properly 
termed the church. — It became, moreover, custom- 
ary, even in this century, more especially in Egypt 
and the neighbouring provinces, for persons desirous 
of being admitted into either of these classes, to be 

n* 



122 



ESSAY. 



previously exercised and examined, we may even say 
tormented, for a great length of time, with a variety of 
ceremonies, for the most part nearly allied to those 
that were observed in preparing people for a sight of 
the heathen mysteries. Upon the same principle, a 
two-fold form was given to divine worship, the one 
general and open to the people at large, the other spe- 
cial and concealed from all, except the faithful or in- 
itiated. To the latter belonged the common prayers, 
baptism, the agapce or love feasts, and the Lord's sup- 
per ; and as none were permitted to be present at these 
" mysteries, 55 as they were termed, save those whose 
admission into the fellowship of the church was per- 
fect and complete, so likewise was it expected that, 
as a matter of duty, the most sacred silence should be 
observed in regard to every thing connected with the 
celebration of them, and nothing whatever relating 
* thereto be committed to the ears of the profane. From 
this constitution of things it came to pass, not only that 
many terms and phrases made use of in the heathen 
mysteries were transferred and applied to different 
parts of the Christian worship, particularly to the sa- 
craments of baptism and the Lord 5 s supper, but that, 
in not a few instances the sacred rites of the church 
were contaminated by the introduction of various pa- 
gan forms and ceremonies. 55 

To the foregoing the learned author appends the fol- 
lowing note : — u Instances in abundance, of terms and 
phrases applied after this manner, are to be found in 
Clement of Alexandria alone, who seems, as it were, 
to pride himself in placing the rites of Christianity on a 
parallel with the heathen mysteries, and in applying to 
the former certain terms and modes of expression de- 



ESSAY. 



123 



duced from the latter. Possibly we may not do wrong 
in referring to this source the application of the term 
symbolum to those professions of faith which were 
made use of to distinguish Christians from the rest of 
the world. The signs or watch-words communi- 
cated to those who were admissible to the mysteries, 
in proof of their fraternization, and that they might be 
readily distinguished from impostors, were, it is well 
known, termed symbola. The oriental Christians, al- 
so, of this age, were accustomed to compare baptism 
with that lustration with which it was the practice to 
consecrate, in a certain degree, those who were about 
to be initiated in the mysteries ; and the profession of 
faith, delivered at the font, with the watch-word or sign 
communicated to the candidates for admission to the 
secret rites of heathenism ; on which account it was 
usual for this profession of faith, to be solemnly deliv- 
ered in the very act of baptism to every one admitted 
into the church. Indeed, in its operation, the profes- 
sion of faith, to which we allude, was by no means 
dissimilar to the sign of mystical initiation among the 
heathen. For as, by means of the latter, those, who 
had been admitted to a participation of the mysteries, 
were to be distinguished from the profane, so like- 
wise, did that sum of the Christian religion, which 
newly baptized persons received at the font, serve as 
a mark whereby to know the true faithful, not only 
from heathen worshippers, but also from the catechu- 
mens. To any one allowing to this a due measure of 
attention, I think it will not appear improbable, that 
the term symbol was one of those things that were 
adopted by the Christians from the discipline of the 
heathen mysteries. Nothing certainly is more com- 



124 



ESSAY. 



mon than for two things, having several points of re- 
semblance, to come in the course of time to be distin- 
guished by one and the same title ?"* 

The work, from which the above extract is copied, 
I had not seen, when the " Remarks" were published. 
It sufficiently explains the incipient character, of the 
early creeds, and the circumstances to which they 
are to be ascribed ; — the creeds of churches of which 
Du Pin speaks, — "the law of the symbol, 55 about 
which Cyprian writes, — and the treatise of Ruffinus 
de Symbola, subjoined to Cyprian's works. My gen- 
eral impressions in reference to the Council of Nice 
remain unaltered, as I shall hereafter evince. A good- 
ly origin of creeds, truly, to which their advocates in 
the nineteenth century refer the church ! The aban- 
donment of the law of charity, in order to copy the 
model of a heathen fraternity ! The duty of letting 
our light shine before the world, exchanged for the 
sign and watch-word of concealed mysteries ! 

Before this extract is dismissed, the reader may turn 
to it again, and learn — the origin of the popular dif- 
ference between church and congregation, and lay 
the fact alongside of the argument with which I clos- 
ed the preceding chapter: — the origin of the super- 
stitious regard in which the Lord's supper and bap- 
tism are held, — the origin of tokens of admission to 
the Lord's table, and tickets of admission to love- 
feasts; — the origin of a common practice of dismiss- 
ing the congregation, when the church is about to com- 
memorate the Lord 5 s death ; and possibly the origin 
of an equally reprehensible custom, i. e. conventions 



*Vol. II. pp. 185. '7. 



ESSAY. 



125 



M sitting with closed doors. 5 ' Had the memorial of 
the Lord's resurrection, the sabbath-day, been treated 
in like manner, the whole community might now be 
a brotherhood of heathens. But they have respected 
as much of Christianity as has been left to them. 

Proceeding in the order of quotations, already pur- 
sued, I turn again to Du Pin* He remarks — " The 
etymology of the word symbol is yet more uncertain ; 
for some affirm, that the creed is so called, because it 
is, as it were, the distinguishing mark and character 
of Christians ; others, because it was composed of the 
sentences of different persons ; and lastly, others, on 
the account of its being made in a general conference." 
He alludes to the apostles' creed, his opinions of which 
have been previously given. In a note, he adds — 
u The Greek word sumbolon properly signifies a note 
— sign — or mark; therefore the mystical signs and 
notes of Pythagoras were called sumbola puthagorika. 
Herodian uses the word to denote a military signal. 
Other authors, as Dion Cassius and Suetonius, apply 
it to signify signs or marks, and certain tickets that 
were given to those that were admitted to certain 
shows, and for the distribution of largesses. Some 
say that the word symbolim among the Latins signi- 
fies an entertainment, where every one pays his club, 
or even the club itself; but this does not belong to the 
neuter symbolum, but to the feminine symbola, and in 
Greek sumbola, as may be seen in Aristophanes' scho- 
liast, in Athenaeus and Plutarch; therefore it ought to 
be read in Terence's Andria, symbolam dedit, and not 
symbolim, Aulus Gellius makes use of the word 

* His large work I did not possess at the time the tC Remarks'* 
were published. 



126 



ESSAY. 



symbola to signify one man's share in a reckoning ; and 
declares that this term was also attributed to those 
questions that were expounded by Taurus the philos- 
opher, in the presence of divers persons. St. Cyprian 
(in the third century) is the first that applied the word 
symbol to denote an epitome or abridgement of the 
Christian faith. Optatus (in the fourth century) calls 
the heretics, the deserters of the true symbol, alluding 
to a military signal. And, to the same effect, St. 
Chrysologus declares, that the symbol is the covenant 
we make with God in baptism. "* The reader could 
scarcely have suspected, that this inquiry into the ori- 
gin of creeds, would furnish him with a consecrated 
pagan relict, instead of a divine warrant. 

King gives much the same explanation of the term 
symbol, in his history of the Apostles' creed. It is 
not, however, necessary to waste either time or space 
in transcribing any extracts from his works. It will 
be more profitable to furnish some samples of the early 
creeds, to which he, and Dr. M. refer. The read- 
er will then be better able to judge for himself. Cy- 
prian's creed has already been disposed of. Tertul- 
lian has penned three different creeds in three several 
places. Origen has given two. St. Irenaeus has also 
given tivo ; and one of these I shall now copy out. It 
is as follows : 

u The church, although scattered over the whole 
world, even to the extremities of the earth, has receiv- 
ed from the apostles and their disciples the faith, viz 
on one God the Father, Almighty, that made the hea- 
ven and the earth, and the seas, and all things therein 



* Art, Apos. Creed. 



ESSAY, 



127 



■ — and on one Christ Jesus, the Son of God, who 
became incarnate for our salvation — and on the Ho- 
ly Spirit, who, by the prophets, preached the dispen- 
sations, and the advents, and the generation from a 
virgin; and the suffering, and the resurrection from the 
dead, and the assumption, in flesh, into heaven, of our 
beloved Lord Jesus Christ ; and his coming again from 
the heavens in the glory of the Father, to sum up all 
things, and raise all flesh of all mankind; that to 
Christ Jesus, our Lord, and God, and Saviour, and 
King, according to the good pleasure of his Father, 
who is invisible, every knee may bow, of beings in 
heaven, in earth, and under the earth; and every 
tongue may confess to him ; and that he may exercise 
righteous judgment upon all ; may send spiritual wick- 
ednesses, and transgressing and apostate angels, and 
ungodly and unjust, and lawless, and blasphemous 
men, into eternal fire. But on the righteous and ho- 
ly — on those who have kept his commandments, and 
continued in his love, whether from the beginning, or 
after repentance, may, with the gift of life, bestow in- 
corruption, and put them in possession of eternal glo- 
ry.""* 

The intelligent reader may very readily suppose, 
that all this could have been written by one of the 
early fathers, without any intention of declaring any 
thing more than those essential principles of the gos- 
pel, which, like the sun, shine every where, and en- 
lighten all men who are willing to come to the know- 
ledge of the truth. The extract has not the form of 
a creed, or of one of those floating symbols, of which 



* Mason's Plea, pp. 39, 40. 



128 



ESSAY. 



so much more than is either profitable or necessary 
has been so often written. Dr. Mason, from whose 
pages I quote, remarks concerning it — "It is clear 
that this venerable father did not mean to give the 
very words of any formula of faith ; but to state, sub- 
stantially, those high and leading truths in which all 
the churches of Christ over the whole world harmo- 
nized, and which formed the doctrinal bond^of their 
union." 

The second example of an early creed, which I 
shall furnish, is from the closet of Gregory Thauma- 
turgus. Dr. Miller has quoted it in his letters on uni- 
tarianism. It may be found, also, in Cave's lives of the 
fathers, and Du Pin's history. It is among those enu- 
merated by King, and Dr. Mosheim refers to it as " a 
brief summary of the Christian religion." It is as fol- 
lows : — " There is one God, the Father of the living 
Word, of the subsisting wisdom and power, and of Him 
who is his eternal image ; the perfect begotten of him 
that is perfect, the Father of the only begotten Son. 
There is one Lord, the Only of the Only, God of God, 
the character and image of the godhead ; the powerful 
Word, the comprehensive Wisdom, by which all 
things were made, and the power that gave being to 
the whole creation : the true Son of the true Father ; 
the Invisible of the Invisible ; the Incorruptible of the 
Incorruptible; the Immortal of the Immortal; and the 
Eternal of Him that is Eternal. There is one Holy 
Ghost, having its subsistence of God, which appear- 
ed through the Son to mankind ; the perfect Image of 
the perfect Son ; the life-giving Life; the holy Foun- 
tain ; the Sanctity and the Author of sanctification ; by 
whom God the Father is made manifest ; who is over 



ESSAY. 



129 



all and in all ; and God the Son who is through all. A 
perfect trinity, which neither in glory, eternity, 
nor wisdom, is divided or separated from itself." 

The foregoing has been denominated, "the cele- 
brated confession of faith of Gregory Thaumaturgus." 
The circumstance, which especially entitles it to no- 
toriety, deserves to be made known. I shall take the 
account of it from Dr. Cave's biographic sketch of the 
bishop. It seems that Gregory was called to fulfil 
the duties of a particular position, to which he was 
incompetent. Heresies, grievous and perplexing, had 
spread themselves over the countries, where the 
scene of his episcopal labors had been laid out. He 
himself was " altogether unexercised in theological 
studies, and the mysteries of religion." By what 
" test of orthodoxy" he had been admitted into the 
ministry, we are not told. Perhaps there was none 
but the bible, or some trivial " symbols," which had 
not yet attained that eminence. But, under his diffi- 
culty, and " for remedy thereof, he is said to have im- 
mediate assistance from heaven. For while one night 
he was deeply considering of these things, and discuss- 
ing matters of faith in His own mind, he had a vision,, 
wherein two august and venerable persons, whom he 
understood to be St. John the Evangelist, and the 
blessed Virgin, appeared in the chamber where he 
was, and discoursed before him concerning those 
points of faith, which he had before been debating 
with himself. After whose departure, he immediate- 
ly penned that canon and rule of faith which they had 
declared, and which he ever after made the standard 
of his doctrine, and bequeathed as an inestimable le- 
gacy and depositum to his successors." 
12 



130 



ESSAY. 



Such pretensions are really trying one's credulity 
and gravity too far. I shall let them pass, along with 
" the heathen mysteries," of which the u symbols" 
were no very distant imitation, for as much as the 
reader may think them worth. If he admires them, 
I shall not object ; and if he promptly rejects them, he 
will do no more, than injustice to his own understand- 
ing, I should suppose he would do. The world has 
grown too old to be convinced by such arguments ; 
and our own good sense would throw off, as unworthy 
of our confidence, any ecclesiastical arrangements 
that may be traced to so equivalent an origin. — Alas ! 
are these the arguments by which, even reputable and 
literary, theologians expect to sustain their tottering 
cause ? Will protestant ministers keep heathen and 
popish shades, — the puppets of ignorance and super- 
stition — flitting around them? as the good genii of 
their moral enterprise, when they are combining to 
give the world the bible? 



CHAPTER VII. 

Subject Continued — Ecclesiastical Power. 

It is manifest to every reflecting mind, that creeds, 
as instruments of ecclesiastical power, could not be 
brought into the church, until the power that framed 
them, or should have an acknowledged right to enact 
them, should exist. The Council of Nice framed a 
creed. So did other councils about the same period. 
Synods and Assemblies have in later ages imitated 
their example. No individual bishop, no single fa- 



ESSAY. 



131 



ther, had any right to control the public conscience. 
The bishop of Rome never has been, and never will 
be, able to reconcile the world to his mighty arro- 
gance. It is utterly in vain then to quote from any 
one father, or from many fathers, the creeds, which 
those, who are fond of ecclesiastical antiquities, may 
have found in their writings. The inquiry, which the 
present discussion prompts and urges, must be pur- 
sued in another direction. The origin of delegated 
bodies must be ascertained, and their history -careful- 
ly traced. Their pretensions must be \Veighed, and 
their doings brought up " to the law and the testimo- 
ny." 

It would seem, taking the scriptures and the early 
ages of the church as guides, that the people origin- 
ally had much to do with the government of the 
church. They elected officers, they cast out apos- 
tates, and were consulted in matters of general inter- 
est. It can hardly be supposed that they would forge 
fetters of slavery for themselves. The sovereignty 
of the people is now r -a-days thought to be the gua- 
ranty of liberty. There is nothing which despots fear 
more than the illumination and action of the public 
mind. As the gospel professedly brings light into the 
world, proclaims its glad tidings to all people, and 
aims at general virtue, it must necessarily be a popu- 
lar institute. Its popular character, which is so evi- 
dently displayed in its ministerial offices and its com- 
mon ordinances, is one of the strongest and most vi- 
vid proofs of its divine origin. Systems of philoso- 
phy may be awarded to some aristocracy, but the 
gospel is preached to the poor. Its officers were ori- 
ginally chosen from among the people; and ever 



132 



ESSAY. 



since any one of the people, virtuous and gifted, who 
desired to be a bishop, has found no impassable 
barrier to the accomplishment of his wishes. The 
church has been called upon to pray to "the Lord of 
the harvest to send forth labourers into the harvest 
and has been thereby admonished that the ministerial 
office has been appropriated to no family succes- 
sion, as under the former economy. While the peo- 
ple attend to their own rights, and do not thoughtless- 
ly yield them up to delegates, their liberties are safe. 
But when ttey sink into supineness ; are not careful 
to possess intelligence enough to understand their own 
privileges; forget that the Spirit of God has been pro- 
mised to them, and leave to others to do what they 
should do for themselves, there is no knowing what 
may follow. The bible may be taken from them ; 
a creed may be substituted, and popes may glory both 
in their wealth and their tears. The Son of God 
gave to the world a law of liberty and the rights of 
freemen. His apostles besought the church never to 
surrender a gift so precious, but to cc stand fast in the 
liberty wherewith Christ had set her free." Had her 
sons obeyed, in vain should the antiquarian have 
searched for ecclesiastical creeds among enlightened 
and sanctified men. But every body knows what has 
taken place. Even now the people seem to imagine 
that they have nothing to do hi the church, save to 
hear a minister preach, and give some pittance in re- 
turn for common-place sentences. Who can now per- 
suade them to believe, that they owe , allegiance to 
none but their Master in heaven ? and that his law is 
their rule ? 

Possibly it may be asked, whether there is not to be 



ESSAY. 



133 



some government in the church? Most assuredly. 
There is the government of the people, of which 
Christ's own law is the rule. And are there no officers ? 
Certainly; but their great characteristic is work, not 
government. They are "helpers" of the people's 
joy, not lords over their faith. He who desires to be 
great, must become a servant ; must humble himself as 
his master, to sympathize with, not to rule over, a sin- 
ful and suffering world. Canons and creeds for the 
management of the human family, accurate and pro- 
found and liberal enough to be transmitted from gene- 
ration to generation, all the combined wisdom of min- 
isterial men cannot produce. Moses learned the law 
on the burning mount — God spake to him mouth to 
mouth. The prophets were inspired men, inwardly 
moved by the Holy Ghost. And apostles delivered, 
in sound words, what they received from the Lord. 
After them, bishops and councils and popes, in fram- 
ing canons and perpetuating traditions, have done no- 
thing but commit mistakes, enslave the human mind, 
and mock the world with the mighty pretence of in- 
fallibility. 

The idea has been often advanced, that the Son of 
God has given no form of government to his church. 
And somewhere hereabout the long protracted con- 
troversies, involving popery, episcopacy, presbyte- 
rianism, independency, methodism, and whatever oth- 
er political distinction may belong to the subject, are 
about to be wound up. No new sect can arise, or 
live long ; for when society seems to be dissolving, 
and the different parties grow nerveless and paralytic 
under revolution, who will undertake, with any hope 
of success, to organize another series of divisions. 
12* 



134 



ESSAY. 



But this is not the direction of argument which they 
take, who have advanced the idea adverted to. They 
infer that a religious community may adopt any form 
of ecclesiastical government, which may appear most 
expedient, the Master having left the whole subject 
open to the prescriptions of human wisdom, and the 
lights of human experience. Their conclusion, how- 
ever, is a complete nonsequitur. If the legislator has 
not made certain laws, it might rather follow that 
those laws are not necessary, and that things had much 
better be left to themselves. To reason otherwise, 
argues the incompetency of the legislator; or, that a 
confidence has been reposed in the perfection of hu- 
man wisdom, which has uniformly been disappointed. 
The reign of councils and creeds has been a reign of 
ignorance, immorality and contention. Solomon said 
— "So I returned, and considered all the oppressions 
that are done under the sun ; and behold the tears of 
such as were oppressed, and they had no comforter; 
and on the side of their oppressors there was power, 
but they had no comforter. Wherefore I praised the 
dead which are already dead, more than the living 
which are yet alive. Yea, better is lie than both they 
who hath not yet been, who hath not seen the evil 
W©rk that is done under the sun." 

When one considers the nature of Christianity, — 
that its advocates should be enlightened, virtuous, be- 
nevolent and liberal free-men, walking in fellowship 
with Jehovah, and in good feeling with one another, 
and guided by the Spirit to live on the anticipations 
of future glory — he might well ask, how much gov- 
ernment can be needed r And when he reflects that 
the executive officers who are put in commission, are 



ESSAY. 



135 



amply qualified to sustain the few and simple formali- 
ties of religion, and that express provision has been 
made for the ejection of reprobates, while the perpetu- 
ity of the institution is secured, .he will find it difficult 
to assign any reason for a more extended legislation, 
except it shall be for mere u pomp and circumstance," 
or, for power and oppression. Such a community as 
Christianity proposes will act from principle, not from 
fear. The vigour of personal conscience makes them 
efficient and active ; and the consciousness of their mo- 
ral relations and their glorious destinies teaches them 
self-respect. And such officers are above the impulse 
of earthly ambition. They are honourable and hea- 
venly men, in whom their race may confide, and whom 
old and young may love. They aspire after neither 
wealth, nor titles, nor power. They are the servants 
of the King of saints, and his providence is the guar- 
dianship under which they 

Allure to brighter worlds and lead the way. 

If this will not satisfy, then let me ask — when Je- 
hovah himself has given law which covers all the du- 
ties, trials, and relations of human life ; when he has 
established competent means for the promulgation of 
that law " to every creature when he promises to 
superintend its operations, and w T hen he recognises ci- 
vil government as his own ordinance, whose institu- 
tions will necessarily growpufe and simple as the gos- 
pel enlightens mankind, what more can ecclesiastics 
desire ? They dream. Fancy leads where wisdom 
should guide. . Every step they take makes it neces- 
sary they should take another. Uniformity is lost ne- 
ver to be recovered ; and the church forgets that the 
dispensation, under which she lives, is " the kingdom 



136 



ESSAY. 



of God." The multiplied ceremonies of a formal the- 
ocracy have been removed, and the intellectual, or 
spiritual, dominion of the Holy Ghost escapes obser- 
vation. Every community impresses on its sectarian 
institutions, its own character, and an issue occurs, 
which every intelligent mind may deprecate, and 
which Gibbon happily sketched, when he said — " In 
the profession of Christianity, the variety of national 
characters may be clearly distinguished. The natives 
of Syria and Egypt abandoned their lives to lazy and 
contemplative devotion. Rome again aspired to the 
dominion of the world; and the wit of the lively 
andloquacious Greek was consumed in the disputes 
of metaphysical theology." Protestants have often 
remarked, that the catholic religion is very much mo- 
dified by the country in which it is tolerated ; and 
that it cannot do in America, what it unhesitatingly 
does in other lands. An American religion, it would 
seem, is not a mere fanciful conception, but is really 
something very desirable. I hope it may be as inde- 
pendent, as expansive, as liberal, as intellectual, and 
as simple, as a community of free-men could be ex- 
pected to make it. It will then be Christianity it- 
self. 

Are there no ecclesiastical courts ? Perhaps there 
may be; but I shrink from the abused term, and still 
niore from the thing itself. It stands associated with 
so much historical tyranny and degradation, that any 
one, acquainted with the facts, might feel himself to 
quail under the recollection of them. Let us inquire. 

Paul speaks of " the laying on the hands of the 
presbytery." — By a presbytery is to be understood, 
an association, or if the reader pleases, a bench, of 



ESSAY. 



137 



elders. Such a court, if court it must be called, 
every Jewish synagogue acknowledged. Before the 
Jewish synagogue was established, such a court be- 
longed to every city, and convened in its gates. It 
seems to have been constituted, in early times, not on- 
ly among the descendants of Abraham, but among all 
the nations ; and appears to have given form to the va- 
rious, governments that existed among mankind. A 
very simple, harmless thing — perfectly consistent with 
the most extended liberty, and with the most popular 
institutions, as well as perfectly rational in itself. 

The apostles left the churches under this form of 
government; and it remained unaltered for some time. 
— " The churches," says Mosheim, " in those early 
times, were entirely independent ; none of them sub- 
ject to any foreign jurisdiction, but each one govern- 
ed by its own rulers and its own laws." — " Most of 
the epistles of Ignatius," says Dr. Miller, " are direct- 
ed to particular churches ; and in every case, we find 
each church furnished with a bishop, a presbytery and 
deacons. — In short, to every altar, or communion table, 
there was one presbytery, as well as one bishop." — 
u Every church^ King says, " was at liberty to express 
the fundamental articles of the christian faith in that 
way and manner, which she saw fit pro re nata, or as 
occasion offered." And again — "As in those church- 
es where there were presbyters, both they and the 
bishop presided together, so also they ordained toge- 
ther, both laying on their hands in ordination, as Tim- 
othy was ordained by the laying on of the hands of 
the presbytery ; i. e. by the hands of the bishop and 
presbyters, as is the constant signification of the word 
presbytery in all the writings of the ancients." But it 
is not worth while to multiply quotations. 



138 



ESSAY. 



Having ascertained that there was a presbytery in 
each church, or to every communiontable — not what 
is now-a-days called a presbytery — and that all 
these churches were independent of each other, it is 
evident that the power to make ecclesiastical creeds 
has not yet been discovered. Du Pin tells us that 
this enviable supremacy belonged to councils. 
" Councils" he says, " are assemblies composed of 
bishops and priests, which are held to deliberate up- 
on ecclesiastical affairs, to make decisions about the 
true faith, to regulate the policy and manners of Chris- 
tians, or punish the blameworthy." The preface to 
the Savoy confession, seems to utter most doleful com- 
plaints, because such councils had not been counten- 
anced among those, with whom its framers were asso- 
ciated. — u Hitherto, 5 ' say they, " there have been no 
associations of our churches, no meetings of our min- 
isters, to promote the common interest. Our church- 
es are like so many ships launched singly, and sailing 
apart and alone in the vast ocean, in these tumultuous 
times, exposed to every wind of doctrine, under no 
other conduct than the word and spirit; and our 
particular elders, and principal brethren, without as- 
sociations among ourselves, or so much as holding out 
a common light to others, whereby they may know 
where we are." — Individual and independent church- 
es are not the framers of those ecclesiastical creeds, 
by which such mighty achievements are to be wrought. 
No one knows any thing about the3i. If they wish 
to have power, and make a display, they must com- 
bine. — How would it look, if the different presby- 
teries, or even synods, belonging to the General As- 
sembly, should begin to make a creed, each for itself? 



ESSAY. 



139 



and that, even though, one would think, notwithstand- 
ing the confession of faith, they " are carried ahout 
by every wind of doctrine," and many a ship seems to 
be launched singly on the vast ocean. Every one 
knows how slich a step w r ould be estimated. The unity 
of the body would be considered to be destroyed, and 
the perpetrators of such a deed would be dealt with as 
highly criminal. Hence, notwithstanding the known 
diversity of doctrine, all hold fast to the confession of 
faith. How that can be consistently done, the reader 
must determine for himself. 

I must then turn to inquire after the origin of coun- 
cils. And in the outset I shall be met by the facts 
recorded in the acts of the apostles,* and the declara- 
tion that a council was held by the apostles at Jerusa- 
lem. The thing itself is not so stated in the record, 
as any one may discern by turning to the passage. 
The particulars of the case were as follows — Cer- 
tain men had gone from Judea to Antioch, who were 
very diligent and zealous in teaching the brethren the 
necessity of circumcision. Paul and Barnabas resist- 
ed them in vain ; in consequence of which it was de- 
termined to commission a deputation of inquiry to Je- 
rusalem. The apostles, the elders, and the whole 
church, send an answer with certain chosen men, and 
say — "Forasmuch as we have heard, that certain 
which went out from us have troubled you with words 
subverting your souls, saying, ye must be circumcis- 
ed and keep the law, to whom we gave no such com- 
mandment, it seemed good unto us, being assembled 
xcith one accord, to send chosen men unto you, w T ith 



* Chap. xv. 



140 



ESSAY. 



our beloved Barnabas and Paul." There is not one 
single synodical formality, either in the use of terms 
or the exercise of authority. No one can make 
any thing more of it, than a mere reference to the 
church of Jerusalem, of a question, in wKich that par- 
ticular church was specially interested. It would 
require a very active fancy to make any thing more 
of it 

" The churches founded by the apostles," Mosheim 
tells us, "had this particular deference shown them, 
that they were consulted in difficult and doubtful ca- 
ses ; yet they had no juridical authority, no sort of su- 
premacy over the others, nor the least right to enact 
laws for them." Du Pin speaks of " the consent of the 
apostolical churches," and observes that the bishops 
"lived in great union together, and preserved a mu- 
tual correspondence by letters which they sent to. one 
another;" though they " were all persuaded, that they 
received their office immediately from Jesus Christ, 
and that Providence had assigned to each of them a 
portion of the flock of the heavenly pastor to govern ; 
in such a manner, however, that in an exigence or time 
of necessity, they were to relieve the wants of all 
churches." And King tells us that " Cyprian wrote 
to the church of Rome for advice. For, saith he, — 
4 Dearly beloved brother, both common reason and love 
require, that none of these things that are transacted 
here, should be kept from your knowledge, but that 
we should have your counsel about ecclesiastical ad- 
ministrations. 5 — In these, and in many other suchlike 
cases, which would be needless to enumerate, there 
w r as a correspondence between the particular churches 
of the universal one." The frequency of " letters of 



ESSAY. 



141 



communion, 55 is all the additional explanation that can 
be required, in view of the reference to the church of 
Jerusalem. 

If any shall obstinately adhere to the notion, that 
the question of circumcision, which was carried up to 
Jerusalem, was formally sent to a regularly convened 
synod, or council, while I feel no disposition to pursue 
the argument and prove a negative, I yet may call for 
the creed then framed? Had not the council autho- 
rity to form a creed ? Was that authority intrusted 
to the apostles ? or was it lodged with both conjoint- 
ly? In any one of the three cases, where is the 
creed ? A council was convened — Apostles were 
there — the two could act conjointly. The question 
is as perplexing as that which involves the subject of 
infallibility in the church of Rome. Neither can be 
found. Surely no one will represent the decision 
sent down to Antioch to be a creed. It might possibly 
be called a canon — but no ecclesiastic would call it 
any thing more. What a fine opportunity the apos- 
tles let slip past them, to make that indispensable, 

AND INVALUABLE THING YCLEPED A CREED ! 

Councils did not arise in the church for some time 
after the apostles had closed their labours and gone to 
their rest. The strong sense of personal liberty with 
which the) 7 had inspired their disciples, and the hab- 
its of independence which resulted from the constitu- 
tion of the churches, could not be destroyed very 
speedily; but must be assailed insidiously, and over- 
come gradually. The people at large would at 
first resist. When they were quelled, men of strong 
intellect, upright intentions, and firm purpose, must 
next be removed out of the way, and that would not be 
13 



142 



ESSAY. 



a very easy task. But when the feeling of social and 
moral honour grew feeble, when the spirit of evangel- 
ic enterprize was lost, or, to use the language of one 
of the fathers, " when the blood of Christ was no 
longer warm in the veins of the disciples," then the 
deteriorating process commenced. Du Pin says, 

" In the first three ages of the church, these assem- 
blies were more rare, and less remarkable, than they 
were in the following centuries ; as well because the 
continual persecutions of the emperors hindered the 
bishops from meeting freely and in public ; as also be- 
cause the tradition of the apostles being as yet fresh 
in men's memories, it was not supposed necessary to 
summon a council for the establishing of every truth, 
and condemnation of every error. Hence it is, that 
we don't find in any credible authors, that any coun- 
cils were held to condemn the first heretics — The 
errors of these heretics were looked upon with horror 
by all the Christians ; who considered the authors of 
them, and likewise those that maintained them, as 
persons already excommunicated ; and separated from 
the church, without the solemnity and trouble of con- 
vening a synod to excommunicate them by name. In 
short, every bishop instructed his own people in the 
true faith of the church, and confuted all sorts of er- 
rors by THE AUTHORITY OF SCRIPTURE AND TRADI- 
TION. 

" The first councils that are mentioned in antiquity 
are those that were held under the pontificate of Pope 
Victor, to adjust the celebrated controversy about 
keeping Easter ; and some others that were assembled 
almost at the same time to suppress, the growing fac- 
tion of the Montanists." 



ESSAY. 



143 



Mosheim informs us, that there "does not appear, 
in the first century, the smallest trace of that associa- 
tion of provincial churches, from which councils and 
metropolitans derive their origin. It was only in the 
second century that the custom of holding councils 
commenced in Greece, from whence it soon spread 
through the other provinces." 

Again, and referring to the second century, he says 
— " During a great part of this century, the Christian 
churches were entirely independent of each other ; nor 
were they joined together by association^ confederacy, 
or any other bonds but those of charity. Each 
Christian assembly was a little state, governed by its 
own laws, which were either enacted, or, at least, ap- 
proved by the society. But, in process of time, all 
the Christian churches of a province were formed in- 
to one large ecclesiastical body, which, like confede- 
rate states, assembled at certain times, in order to de- 
liberate about the common interests of the whole. 
This institution had its origin among the Greeks, with 
whom nothing was more common than this confedera- 
cy of independent states, and the regular assemblies 
which met, in consequence thereof, at fixed times, and 
were composed of the deputies of each respective 
state. But these ecclesiastical associations were not 
long confined to the Greeks ; their great utility was no 
sooner perceived, than they became universal, and 
were formed in all places where the gospel had been 
planted. To these assemblies, in which the deputies, 
or commissioners of several churches consulted toge- 
ther, the name of synods was appropriated by the 
Greeks, and that of councils, by the Latins ; and the 
laws that were enacted, in these general meetings, 
were called canons, i. e. rules. 



144 



ESSAY. 



" These councils, of which we find not the smallest 
trace before the middle of this century, changed the 
whole face of the church, and gave it a new form ; 
for by them the ancient privileges of the people were 
considerably diminished, and the power and authori- 
ty of the bishops greatly augmented. The humility, 
indeed, and prudence of these pious prelates prevent- 
ed their assuming all at o?ice, the power with which 
they were afterwards invested. At their first appear- 
ance in these general councils, they acknowledged 
that they were no more than the delegates of their 
respective churches, and that they acted in the name, 
and by the appointment of the people. But they 
soon changed this humble tone, imperceptibly ex- 
tended the limits of their authority, turned their 
influence into dominion, and their councils into laws ; 
and openly asserted, at length, that Christ had em- 
powered them to prescribe to his people au- 
thoritative RULES OF FAITH AND MANNERS. 

u Another effect of these councils was, the gradual 
abolition of that perfect equality, which reigned among 
all bishops in the primitive times. For the order and 
decency of these assemblies required, that some one 
of the provincial bishops met in council, should be in- 
vested with a superior degree of power and authoi i- 
ty 5 and hence the rights of metropolitans derive 
their origin. In the mean time the bounds of the 
church were enlarged • the custom of holding councils 
was followed wherever the sound of the gospel had 
reached ; and the universal church had now the ap- 
pearance of one vast republic, formed by a combina- 
tion of a great number of little states. This occasion- 
ed the creation of a new order of ecclesiastics, who 
were appointed, in different parts of the world 3 as 



ESSAY. 



145 



heads of the church ; and whose office it was to pre- 
serve the consistence and union of that immense body, 
whose members were so widely dispersed through- 
out the nations. Such was the nature and office of 
the patriarchs, among w T hom, at length, ambition, 
being arrived at its most insolent period, formed a 
new dignity, investing the bishop of Rome and his 
successors, with the title and authority of Prince of 
the Patriarchs." 

Surely the community cannot be aware of these 
things, or they would not look with so much compla- 
cency on presbyteries, synods, conferences, conven- 
tions and assemblies. Can it be possible, that know- 
ing these things, the people should be indifferent to 
the history of their own degradation? — But to pro- 
ceed. 

The late Dr. Wilson of Philadelphia, in his work 
on " the primitive government of Christian churches," 
remarks — " We learn from Tertullian, in the third 
century, that councils were collected in certain places 
throughout the Greek cities, from all the churches, by 
which the higher matters were managed in common, 
and the representation itself of the whole Christian 
persuasion, was regarded with high respect. Be- 
cause, when synods were introduced, the churches 
were represented by delegates; and as this was among 
the Greeks only, it has been conjectured that they 
took the idea from their own civil forms. The prac- 
tice was certainly founded on common consent, since 
they were neither at first of appellative jurisdiction, 
nor founded on scriptural authority. — Cyprian did not 
neglect to avail himself of means, so well adapted 
to enhance clerical influence and power, to which 
13* 



146 



ESSAY, 



he was so much inclined. In Africa, therefore, they 
soon became frequent; and their members, gradually 
losing sight of the representation of their churches, 
considered themselves as acting by virtue of their 
offices. 55 

I have thus traced the rise of ecclesiastical power; 
and have shown it to have constructed its claims upon 
the despoiled privileges of individual conscience,which 
are the rights of man. Ihave pointed out its gradual 
advances, while Christians^became sluggish, and bish- 
ops grew ambitious ; and shown the awful extreme 
of despotic sway to which it hastened in those first 
ages of Christianity, to which appeals are often made 
with more confidence than wisdom. The reader must 
have distinctly observed that retrograde movement in 
spiritual things, which degraded the church from the 
dignified simplicity of being under law to Christ; 
dressed her off in the meretricious attire of human in- 
stitutions ; and exchanged the glorious principles of the 
new covenant for the forbidding peculiarities of a hu- 
man compact. He must have recognised in the alter- 
ed form of the church, the unity of the church ex- 
pounded as a political principle, instead of that pure, 
spiritual, ethereal subsistence, denominated " the uni- 
ty of the Spirit. 55 And he has reached the origin of 
those instruments of ecclesiastical power, under con- 
sideration — those authoritative rules of faith and man- 
ners, which have so completely usurped the place of 
the bible, as tests of orthodoxy. It is just as I have said 
— " The priesthood being changed, there is of neces- 
sity a change also of the law. 55 The bible, not re- 
cognising councils, nor the offices which they create, 
has made no legislative provision for either. And 



ESSAY. 



147 



hence it is, that there are such differences of opinion 
about the form of church government; while many 
suppose that the scriptures have prescribed no form 
at all, but have left it all to the changes of expedien- 
cy. 

The last quotation, from the pages of Mosheim's 
ecclesiastical history, covers the whole ground, which, 
in pursuing this discussion, I have to traverse, and is 
a little ahead of my argument. The councils, whose 
origin has been so distinctly traced, and whose path- 
way to eminence and power was over the rights of 
the people ; which completely changed the popular 
character of the church, as it had flourished under 
biblical influence, and which threw religion into the 
hands of a spiritual aristocracy ; made canons, or 
rules, in abundance: but I have not discovered, so far 
as the opportunities of examination have been afford- 
ed, any creed — or exhibition of 44 scriptural doctrines 
in regular order" — which any of them framed before 
the council of Nice. That instrument of ecclesiastic- 
al operation, was so perfectly monarchical in its spir- 
it, that the church does not seem to have been prepar- 
ed for it ; until her members had been accustomed to 
44 the pomp and circumstance" of royalty, displayed 
around her own altars: until some reigning despot 
should perceive the similitude to his own institutions, 
and, apprehending a rival in the person of an ecclesi- 
astic, should avail himself of some occurring circum- 
stance, to grasp the whole : and then a creed came in, 
the offspring of a union between church and state, 
enacted and sustained by the signature of a political 
sovereign. I return again to the historian. 

Mosheim, in his account of the third century, writes 



148 



ESSAY. 



— " The face of things began to change in the Chris- 
tian church. The ancient method of ecclesiastical 
government, seemed in general, still to subsist; while, 
at the same time, by imperceptible steps, it varied 
from the primitive rule, and degenerated towards the 
form of a religious monarchy. For the bishops aspir- 
ed to higher degrees of power and authority than they 
had formerly possessed; and not only violated the 
rights of the people, but also made gradual encroach- 
ments upon the privileges of the presbyters. And 
that they might cover these usurpations with an air 
of justice, and an appearance of reason, they publish- 
ed new doctrines concerning the nature of the 
church and of the episcopal dignity; which, how- 
ever, were in general, so obscure, that they them- 
selves seem to have understood them as little as those 
to whom they were delivered. One of the principal 
authors of this change, in the government of the 
church, was Cyprian, who pleaded for the power of 
the bishops w r ith more zeal and vehemence, than had 
ever been hitherto employed in that cause, though not 
with an unshaken constancy and perseverance ; for in 
difficult and perilous times, necessity sometimes obliged 
him to yield j and to submit several things to the judg- 
ment AND AUTHORITY OF THE CHURCH." 

Again — u The bishops assumed, in many places, a 
princely authority, particularly those who had 
the greatest number of churches under their inspection, 
and who presided over the most opulent assemblies. 
They appropriated to their evangelical function the 
splendid ensigns of temporal majesty. A throne, 
surrounded with ministers, exalted above his equals 
the servant of the meek and humble Jesus ; and sump- 



ESSAY. 



149 



tuous garments dazzled the eyes and minds of the 
multitude into an ignorant veneration for their arro- 
gant authority. The example of bishops was ambi- 
tiously imitated by the presbyters ; who, neglecting 
the sacred duties of their station, abandoned them- 
selves to the indolence and delicacy of an effeminate 
and luxurious life. The deacons, beholding the pres- 
byters deserting thus their functions, boldly usurped 
their rights and privileges ; and the effects of a cor- 
rupt ambition, were spread through every rank of 
the sacred order." 

So much for the third century. In the fourth 
appeared Constantine the great. A circum- 
stance occurred, inviting his attention to, and his in- 
terference with, ecclesiastical matters, which reminds 
one of the visit paid to Gregory Thaumaturgus, by 
" the dpostle John and the blessed Virgin," when he 
formed his celebrated confession of faith. A miracu- 
lous cross was seen in the air. This was enough. 
Constantine was converted, and, to the universal joy 
of Christians, became the Patron of the church. But 
this new ecclesiastical Head, was very far from lead- 
ing a religious life, or glorying in the cross of the 
Lord Jesus ; and, instead of breaking up the dominion 
over the human conscience, which had been estab- 
lished by the ambitious episcopacy, and subservient 
councils, he confirmed and extended it, appropriating 
to himself the pre-eminence. " Though he permitted 
the church to remain a body politic, distinct from that 
of the state, as it had formerly been, yet he assumed 
to himself the supreme power over this sacred body, 
and the right of modelling and governing it in such a 
manner, as should be most conducive to the public 



150 



ESSAY. 



good. This right he enjoyed without any opposition, 
as none of the bishops presumed to call his authority 
in question." 

At this juncture, and under these circumstances, 
Constant ine called together the Synod, or Council, of 
Nice. It was denominated " (ecumenical," i. e. a 
council of the whole world, or the whole earth, be- 
cause it was called together from all parts of the Ro- 
man empire, to which the title of the world, or the 
earth, was given." It was summoned in 325, and was 
composed of 318 bishops. In this assembly the dis- 
putes between Alexander and Arius, on the subject of 
the trinity, among other matters on which it was 
thought proper the council should legislate for the 
peace of the church, was to be adjusted by the exer- 
cise of absolute power. The historian reports, 
that " after many keen debates, and violent efforts of 
the two parties, the doctrine of Arius was condemn- 
ed ; Christ was declared consubstantial, or of tbe same 
essence, with the Father ; the vanquished presbyter 
banished among the Illyrians • and his followers com- 
pelled to give their assent to the creed or confes- 
sion of faith, which was composed by this coun- 
cil." — Reader behold the origin of creeds as instru- 
ments of ecclesiastical power ! Composed by the 
first oecumenical council, which was headed by an 
Emperor, the avowed champion of the sign of the 
cross, a whose authority no bishop presumed to call 
in question." See the ministers of Christ, humbled at 
the footstool of an earthly prince, and compelled to 
subscribe " the exhibition of scriptural doctrines in 
regular order," of whose orthodoxy his signature 
was the guaranty. If any reader will still advocate this 



ESSAY. 



151 



mighty system of mischief and imposition, he may at 
least forbear with one who can even indignantly rebel. 
— But it is no matter of wonder that the mind which 
can submit to all this should be easily alarmed by the 
cry of heresy. He who is so far degraded may be 
alarmed at any thing. It w^ould require all the imple- 
ments of inquisitorial misrule to support his courage, 
or liberty is a mere w ord. 

But I must draw another parallel, inside of that 
which has just been completed. It is indispensably 
necessary, that the individual, who- wishes to be accu- 
rately informed on the general subject, should take an- 
other view of the whole matter, and look at the histo- 
ry of theology, as well as at that of power. If the 
reader is pleased so to do, he may follow me to the 
next chapter. 



CHAPTER VIII. 

Subject Continued — Scholastic Theology. 

If the historical abstract, contained in the preced- 
ing chapter, be true, what can be said for the theol- 
ogy of those times ? Under the new dispensation, as 
the Redeemer and his disciples testify, mysteries 
were revealed, uncovered, explained, or made known. 
But it has been show r n, that, in imitation of pagan fol- 
ly, mysteries were again introduced ; and as handed 
down to the present day, they render the study of the 
bible a very difficult matter even now. u Shadows 
and clouds and darkness rest" on moral science, as 
though " the light of the world" had not appeared : 



152 



ESSAY. 



while superstition, and awe, and ignorance are every 
where betrayed, as though Jehovah had not given to 
his people " the Spirit of love, of power, and of a 
sound mind." 

Then again, what can be said for the theology of 
the times, in which ministerial men aspired after, and 
successfully grasped at, a lordship over the human 
conscience ? and when the people succumbed to and 
were degraded by, such a despotic sway? " Religion 
had preserved its native purity, as long as the celestial 
oracles were the only rule of faith ;" but now " their 
decisions were either neglected, or postponed to the 
inventions of men ;" and how could it be otherwise, 
than that religion should " degenerate from its primi- 
tive and divine simplicity ?" Can either despots or 
slaves comprehend and maintain right principles ? If 
a out of the heart are the issues of life," and if men 
are to be " known by their fruits," can there be any 
confidence in the moral systems which are to be traced 
back to such expositors ? to an age, when, to use the 
language of another, "there was no people?" And 
shall those systems be the model for large, varied, 
and liberal thought now, when the fetters of despotism 
have been broken, and the people are again appear- 
ing to claim their rights ? If the gospel be a popular 
institute, and the ministry of reconciliation be a popu- 
lar office — if, as novv-a-days we are taught, while 
no one can reasonably doubt the maxim, intelligence, 
virtue, and liberty go hand in hand, — if conscience, en- 
lightened, vigorous and active, be the real glory of a 
human being, or if to have the kingdom of God set up 
in each heart be the source of all moral efficiency, veri- 
ly that must have been, from the very nature of the 



ESSAY. 



153 



case, a most wretched condition of moral science, in 
which the episcopacy, the union of church and state, 
creeds and popery arose. — It will be well for the reader 
carefully to ascertain, whether that theology, thus in- 
troduced, be not that very thing, which, at this hour, 
is called orthodoxy? and whether it can deserve 
such a high-sounding appellative ? What intelligent 
mind could possibly confide in the terms or measures 
derived from a system, thus originating? 

My remarks are intended to include the specula- 
tions of Arius, as well as those of Alexander : — What 
is popularly called unitarianism, as well as what is po- 
pularly called trinitarianism. When the controversy 
on the great topic now alluded to, or the dispute about 
homoousios, and homoiousios, arose, and when different 
councils determined different ways, how can any con- 
fidence be reposed on either side ? Yet even now, 
as though theological science had not emerged 
from the darkness which then enveloped both the 
ministerial and the Christian mind, no one can aban- 
don either side, without being accused of going to the 
other. We are not even permitted to go back to the 
scriptures, and judge for ourselves, without incurring 
an ecclesiastical suit for heresy. 

If the historical sketch should be extended through 
subsequent centuries, when the things, already stated, 
worked out their legitimate consequences, we shall see 
that the bible entirely disappeared. All the fearful 
details of popery were introduced, and the dark ages 
came on. If we go on until the times of the refor- 
mation, even then a multitude of fragments were 
brought from the old schools, — mysteries were perpe- 
tuated, — Calvin taught over again the dogmas of Au 
14 



154 



ESSAY. 



gustine, — confessions of faith superseded, or were 
associated with, ancient creeds — protestant councils 
were substituted for popish councils — that beautiful, 
pompous, and lordly episcopacy was brought in, 
which has blended together in one harmonious sys- 
tem, as lord Chatham said, "a popish liturgy, cal- 
vinistic articles, and an arminian clergy" — as also 
that highly eulogized confession of the Westminster 
assembly, which its own members refused to sub- 
scribe ; and in which the reader may find proposi- 
tions as long, as profound, as abstruse, and as meta- 
physical, as any human conscience can bear; and 
about whose import, — it is no matter of wonder, — 
its own subscribers in the present day disagree. 
Such has been the condition of theological science. 
Such it is now. And must the church of Christ, with 
his own bible in her hand, forever live thus? — Uni- 
tarians and unitarians, calvinists and arminians, epis- 
copalians and presbyterians, methodists and baptists, 
catholics and protestants, still engaged in deadly 
strife ? 

Suppose that politicians, in erecting new forms of 
government, in which despots shall hold no trust, and 
where the people shall be sovereign, should be refer- 
red back to olden times of ignorance and slavery, for 
orthodox political doctrines — what would they say ? 
Suppose that literary men, turning away from the 
wretched systems of the age, in which Galileo suffered 
for heresy, and who, rising from his knees after re- 
cantation, in the consciousness of truth whispered to 
his friend — "it does move though" — suppose that 
such men, while extensively engaged in investigating 
the works of God, which, like the bible, have been 



ESSAY. 



155 



intended for all, should be remanded to the litera- 
ture of those distant ages, what would they say ? But 
ecclesiastics and theologians may do this very thing ; 
and the earnest, but independent, inquirer after bibli- 
cal truth, has no popular sympathy to cheer, nor min- 
isterial companionship, to sustain him. He lives abus- 
ed, or unheeded and alone, with nothing to support 
him but the truth, and scarcely a ministerial compan- 
ion except his Master. Even the Savoy complain- 
ants would not sympathize with him. It is to be 
hoped, however, that the hour of forced recantation 
is gone by ; and that, in more than secret whisperings 
to some timid friend, truth will be told. 

But leaving an a priori argument, I turn to look af- 
ter the facts. Dr. Mosheim relates, that during the 
first century — " The method of teaching the sacred 
doctrines of religion, was most simple, far removed 
from all the subtile rules of philosophy, and all the 
precepts of human art:" that — "all who professed 
firmly to believe that Jesus was the only Redeemer of 
the world; and who, in consequence of this profession, 
promised to live in a manner conformable to the puri- 
ty of his holy religion, were immediately received 
among the disciples of Christ. This was all the pre- 
paration for baptism then required, and a more accu- 
rate instruction in the doctrines of Christianity was to 
be administered to them, after their receiving that sa- 
crament." — " The Christians took all possible care to 
accustom their children to the study of the scrip- 
tures, and to instruct them in the doctrines of their 
holy religion ; and schools were every where erected 
for this purpose, even* from the very commencement 
of the Christian church." 



156 



ESSAY. 



"After some little while, it was judged expedient 
to divide the multitude into two orders or classes,viz : 
that of the faithful, and that of the catechumens. Of 
these, the former were such as had been solemnly ad- 
mitted members of the church by the sacrament of 
baptism, and publicly pledged themselves to God and 
the brethren, that they would strictly conform them- 
selves to the laws of the community; and who, in con- 
sequence thereof, possessed the right of voting in the 
public assemblies, and of being present at, and taking 
a share in, every part of divine worship. — The latter 
were those converts who, not having gone through 
the course of preparatory discipline and probation 
prescribed by the rules of the church, remained as yet 
unbaptized, and whose title to the rights of Christian 
fellowship was consequently deemed incomplete. 
These were not permitted to be present at the solemn 
assemblies of the church, or to join in the public wor- 
ship ; neither w r ere they suffered to participate of the 
Lord's supper." 

» On these extracts a remark or two may not be out 
of place. — 1. There was not then that very great dif- 
ficulty, in the way of individuals who were desirous 
of attaching themselves to the church, which has been 
oft-times since experienced ; and which, even in that 
early age, was soon brought in. 

2. Children, like Timothy, were at first brought up 
to know the scriptures; no catechisms, any more than 
creeds, had then been formed. Parents instructed 
their own children, as did Lois and Eunice ; but after- 
wards schools were established; and parents, having 
obtained other people to do what they themselves 
ought to have done, soon learned to neglect the task 



ESSAY. 



157 



of education, which should have given the greatest 
pleasure; and declined in that progress of personal im- 
provement, which they always realize, who in teach- 
ing others teach themselves. It might have been an- 
ticipated that this new class of teachers, which the 
scriptures have not called for, would soon grow tired 
and indolent, and throw the burden of instruction off 
from themselves. If parents lose a becoming interest 
in their children, strangers cannot be expected to che- 
rish such a feeling very long. God did not intend 
that the ministerial institution should supersede the 
parental relation. The absence of living circumstan- 
ces, w r hich would be the every day illustration of truth 
to the juvenile mind, and which would be spread out 
under the parent's eye, would call for some new 
mode of instruction. Hence catechisms — hence the 
habit of reciting from memory, instead of efficient mo- 
ral instruction — and hence the parental idea at the 
present hour, that ministers should, by a series of re- 
gular catechetical exercises, teach all the children 
of their parish. Every thing is transferred to the 
church, as though all personal responsibility, as well 
as the natural relations^ were to be merged in the new 
social institution. — This is an example of what eccle- 
siastics, in the present day, call expediency ; — a 
mighty word which silences many a moral reasoner 
who is inquiring what is right! and many a young 
man who w T ould act independently under the calls of 
providence, if he knew how. 

3. The division of converts into two classes — the 
application of the term faithful, to one of these 
classes, which the scriptures use in reference, as 
well to infants as to adults— the shutting out the other 
14* 



158 



ESSAY. 



class from a right to vote, to join in public worship, 
or to be present at the solemn assemblies, as though 
they had no interest in the ordinances of their Saviour 
— can any one suppose that these things are based on 
scriptural principles? Is such government founded 
on accurate theology ? But, says the historian, such 
things were thought to be expedient. 

To proceed. In the second century — " The Chris- 
tian system, as it was hitherto taught, preserved its 
native and beautiful simplicity, and was comprehend- 
ed in a small number of articles. The public teach- 
ers inculcated no other doctrines, than those that are 
contained in what is commonly called, the apostles' 
creed ; and in the method of illustrating them, all vain 
subtleties, all mysterious researches, every thing that 
was beyond the reach of common capacities, were 
carefully avoided. This will by no means appear sur- 
prising to those who consider, that, at this time, there 
was not the least controversy about those capital 
doctrines of Christianity, which were afterwards so 
keenly debated in the church ; and who reflect, that 
the bishops of these primitive times were, for the most 
part, plain and illiterate men, remarkable rather for 
their piety and zeal, than for their learning and elo- 
quence. 

u This venerable simplicity, was not, indeed, of a 
Jong duration ; its beauty was gradually effaced by 
the laborious efforts of human learning, and the dark 
subtleties of imaginary science. Acute researches 
were employed upon several religious subjects, con- 
cerning which ingenious decisions w^ere pronounced ; 
and, what was worst of all, several tenets of a chimeri- 
cal philosophy were imprudently incorporated into the 



ESSAY. 



159 



Christian system. This disadvantageous change, this 
unhappy alteration of the primitive simplicity of the 
Christian religion, was chiefly owing to two reasons ; 
the one drawn from pride, and the other from a sort 
of necessity. The former was from the eagerness of 
certain learned men to bring about a union between 
the doctrines of Christianity, and the opinions of 
the philosophers ; for they thought it a very fine ac- 
complishment, to be able to express the precepts of 
Christ in the language of philosophers, civilians and 
rabbins. The other reason that contributed to alter 
the simplicity of the Christian religion, was the neces- 
sity of having recourse to logical definitions and nice 
distinctions, in order to confound the sophistical argu- 
ments which the infidel and the heretic employed; the 
one to overturn the Christian system, and the other to 
corrupt it." 

In the third century appeared Origen, whom Mo- 
sheim eulogizes in the highest terms. But he enables 
his readers to form their own opinion of that celebra- 
ted theologian, by making the following statement: — 
"The principal doctrines of Christianity were now ex- 
plained to the people in their native purity and simpli- 
city, without any mixture of abstract reasonings, or 
subtile inventions ; nor were the feeble minds of the 
multitude loaded with a great variety of precepts. 
But the Christian doctors, who had applied themselves 
to the study of letters and philosophy, soon abandon- 
ed the frequented paths, and struck out into the de- 
vious wilds of fancy. The Egyptians distinguished 
themselves in this new method of explaining truth. 
They looked upon it as a noble and glorious task to 
bring the doctrines of celestial wisdom into a certain 



160 



ESSAY. 



subjection to the precepts of their philosophy ; and to 
make deep and profound researches into the intimate 
and hidden nature of those truths, which the divine 
Saviour had delivered to his disciples. Origen was 
at the head of this speculative tribe. This great man > 
enchanted by the charms of the platonic philosophy, 
set it up as the test of all religion. — From these 
teachers, the philosophic or scholastic theology, 
as it is called, derived its origin, and proceeding 
thence, passed through various forms and modifica- 
tions, according to the genius, turn, and erudition, of 
those who embraced it." Behold, reader, the origin 
of tests — a test of orthodoxy. Like the early 
symbols, which have been shown to be mere pagan 
relics, so the introduction of the platonic philosophy 
into the Christian church, brought with it the doctrine 
of tests. — Another pagan shade flitting through the 
church! 

Afterwards, when the church was passing through 
the changes and conflicts of the fourth century, 
" among all the religious controversies that divided 
the church, the most celebrated, both for their im- 
portance and their duration, were those relating to 
Origen and his doctrine." He " was held, by the 
most part of Christians, in the highest veneration, and 
his name was so sacred as to give weight to the cause 
in which it appeared. The Arians, who were saga- 
cious in searching for succours on all sides to main- 
tain their sect, affirmed that he adopted their opinions. 55 
The fact is much the same now, in reference to great 
men who have long since gone to their rest. Their 
opinions are matters of great controversy, and Arians 
are still liberal in their claim for succour from reputa- 
ble names. 



ESSAY. 



161 



Du Pin gives a similar account of this great theolo- 
gian. — "We must distinguish in Origen what he says 
according to the way of speaking used by the church 
in his time, and what he says according to the 
principles of Plato's philosophy; and then we need 
not wonder, if, after having acknowledged the truths 
of Christianity, he should lose himself by advanc- 
ing such platonic notions as are destructive to them. 
And this, in my opinion, is the reason of his prin- 
cipal errors, w r hich are all of them founded upon 
three principles taken from the platonic philoso- 
phy; which are, 1. That intelligent creatures have 
always been, and shall eternally exist. 2. . That they 
have always been free to do good and evil. And, 3. 
That they have been precipitated into the lower pla- 
ces, and confined to bodies for a punishment of their 
sins. Let any one thoroughly examine all Origen's 
errors of which we have just now spoken, and he will 
easily perceive that they all proceed from this, that 
he was willing to accommodate the truths of the Chris- 
tian religion to these platonic principles." 

"He attributes very much to free-will, and nature ; 
and he speaks but very little of grace, which he be- 
lieves was infused into souls according to the merits 
which they have, before they are confined in bodies; 
and afterwards it is augmented according to the good 
and evil which they do in making use of their natural 
liberty. He ascribes, in several places, the conver- 
sion of a man, and all the good which he acts, to free- 
wall, and allows hardly any thing to grace ; so that it 
was not without reason that St. Hierom accuses him 
for having furnished the pelagians w T ith principles ; 
though yet in some places he speaks very advanta- 
geously of grace, and of the assistance of God. He 



162 



ESSAY. 



is taxed for holding, that men may arrive at such a 
degree of perfection, that they shall be no more sub- 
ject to temptation, nor commit any more sins : and in- 
deed there are some relics of this error in his books. 
He has also affirmed, that those who have sinned, af- 
ter having received the Holy Ghost, could obtain no 
more pardon for their sin. And upon this account, he 
maintains, that St. Peter had not as yet received the 
Holy Ghost, when he denied Christ; and that being 
forsaken by God, it was impossible for him not to sin. 
When he explains that passage of the fifth chapter of 
the epistle of St. Paul to the Romans, he discourses of 
original sin after a very obscure manner, as if he 
doubted it. And we must not wonder after this, that 
he did not admit of any other predestination, than that 
which has respect to merits. 55 

I might furnish many more extracts of a similar kind. 
One, however, must suffice. — u In his books we meet 
with many expressions which are very harsh, little 
conformable to the orthodox doctrine, and which 
seem to favour the Arians. He says, that the Word 
is an hypostasis different from the Father, and he 
takes the word hypostasis to signify nature and sub- 
stance. He says likewise, that the Father and the 
Son are one in concord and in will ; and that the last 
is not properly God, but only called God, because he 
is the image and resemblance of the divinity ; that the 
Word and the Holy Ghost were made by the Father ; 
that we must not compare the Father with the Son; 
and that the Father is greater than the Son, who is in- 
ferior to him, though he be superior to all creatures, 
as the sun-beam is inferior to the sun ; and lastly, that 
the Word is the minister of the Father. These ex- 



ESSAY. 



163 



pressions, and some others like them, are hard indeed ; 
but when there are contradictions in authors, we 
ought always, in my opinion, to take the most favora- 
ble side. Besides that it is more easy to put a good 
construction on these last expressions, which were 

VERY COMMON BEFORE THE COUNCIL OF NlCE, than 

to put a bad one upon the first, &c." 

These quotations have been made, that the reader 
may have some general idea of scholastic theolo- 
gy, — of its character, its origin, and its progress. 
This mode of philosophizing so freely, and of bring- 
ing in pagan notions along with evangelical precepts, 
was, in connexion with that growing ecclesiastical 
power that has been described, ultimately the reason 
of calling the first oecumenical council — that of Nice. 
The ostensible reason, w r as a controversy between 
Alexander and Arius on the subject of the trinity : — 
a matter about which, from the view just given of Ori- 
gen's writings, who was celebrated as the greatest 
man of those times, there must have been considera- 
ble looseness and inaccuracy both in speaking and 
writing. The mere term trinity, which is not scrip- 
tural, Du Pin asserts was first applied to the three 
persons of the godhead, by Theophilus, bishop of An- 
tioch, w ho was ordained in the year one hundred and 
seventy, or towards the close of the second century. 
A brief history of this controversy must now be drawn 
out. Some reader may, perhaps, very readily accuse 
me of unitarianism, popularly so called, as he goes 
over the extracts I have transcribed. But the detail 
is as much opposed to one view as the other; for who 
could repose any confidence in the theology of those 
times ? whoever may have been its teachers ? 



164 



ESSAY. 



The circumstances, which have been detailed, re- 
quired that the false philosophy, introduced by Ori- 
gen, should be abandoned, and the bible be returned 
to the Christian church in its own purity, and as " a 
form of sound words," or a crisis of fearful character 
would shortly occur. The elemental principles of 
moral government, which had been revealed, were 
grossly misunderstood by all parties. The manifes- 
tations, which Jehovah had made of himself, were 
interpreted on the false principles of the platonic phi- 
losophy, and the subject of trinity, which no man has 
ever been able to explain, was agitating all parties. 
Other matters of a similar character were equally 
troublesome. In such a case, when theologians can- 
not convince mankind by argument, they have no re- 
fuge but in force. And all that was needed after the 
conversion of Constantine, was a fair occasion to act. 
That occasion was soon furnished — and furnished, as 
such occasions generally are, by those who are in 
power, and by their recklessly pushing matters too 
fast and too far. 

" Alexander, bishop of Alexandria, leading a quiet 
and peaceable life, brought the church into an unity ; 
and on a certain time, in presence of the priests which 
were under him, and the rest of the clergy, he entreat- 
ed somewhat more curiously of the holy trinity, and 
the unity to be in the trinity. Arius then being one 
of the priests placed in order under him, a man very 
skilful in the subtleties of sophistical logic, suspecting 
the bishop to have brought into the church the erro- 
neous doctrine of Sabellius the Africk, and being kin- 
dled with the desire of contention, set himself oppo- 
site against Sabellius the Africk, and, as it seemed, di- 



ESSAY. 



165 



rectly against the allegations of the bishop. — When 
he had, with his strange kind of doctrine, concluded 
and laid down this position, he provoked many to rea- 
son hereof, so that of a small sparkle a great fire was 
kindled."* 

Here was speculation arrayed against speculation ; 
the simplicity of scriptural instructions was exchang- 
ed for abstract reasonings and subtile inventions ; great 
and learned men were arguing about things which all 
had misunderstood and misrepresented ; and the whole 
church was involved in grievous and unprofitable con- 
troversy; which, notwithstanding the high pretensions 
and the synodical proceedings of the orthodox — both 
papal and protestant — have not been settled to this 
day. 

Constantine, according to Eusebius, was grievously 
afflicted — u as much as if he had fallen into some 
great calamity," — when u a report was brought to 
him of a great faction which was growing up in the 
church." He accordingly " bethought himself how 
he should prevent it ;" but never, it would seem, had 
he considered, that, even if he had any legitimate 
power to interfere, he had better let it alone. "Straight 
he chooses one of those religious men which he had 
about him, who had been a faithful and zealous con- 
fessor of the truth in the times of persecution: him 
he sends to draw the Alexandrians to peace and con- 
cord, and by him sends letters written to that effect to 
the authors of the sedition." — "This faithful mes- 
senger, did not only deliver his letters, but also dealt 
very earnestly with them in the emperor's behalf, that 



* Socrates 1 Ecc. His. Lib. 1. ch. 3. 

15 



166 



ESSAY. 



he might effect his desire. And though he was a very- 
godly man, yet his letters or his endeavours eould 
not bring matters to any good success, in regard 
that this faction grew stronger, and had overspread 
all the eastern provinces. And thus, through the ma- 
lice of the devil, who envieth the happiness of the 
church, discord and contention continued." 

The emperor was disappointed and troubled, be- 
cause his efforts were unsuccessful. " Whereupon he 
levied, as it were, an army of God's servants, and call- 
ed a general council, and writ letters to the bishops, 
to summon them to repair to this convention, or spi- 
ritual parliament. Neither did he only give command 
for the assembling of a general council, but sought to 
further it by his imperial authority, permitting some 
to take up his horses in his name, for the performance 
of this journey, and provided for their convenient tra- 
vel by wagons and other means. "* — What a good 
emperor ! to spend so much money, and take so much 
trouble, in the cause of truth, about which he knew 
so little. 

The council being convened, and the subjects in 
dispute being argued in the true style of angry and am- 
bitious theologians, a creed was at last formed, which 
the followers of Arius, under oppression of civil pow- 
er, were compelled to subscribe. Arius himself was 
banished, and, for the time being, orthodoxy, as it is 
fulsomely termed, triumphed. It would have been a 
melancholy fact in the history of human nature, if from 
that day onward, arians and socinians, whatever may 
have been their general doctrines on biblical subjects, 

* Eusebius' Life of Constantine. 



ESSAY. 



167 



had not been the sons of liberty, — opposed to coun- 
cils and creeds. One would naturally suppose that 
these heretics have fairly redeemed their pledge to 
the world ; for to this hour the orthodox seem to be 
utterly at a loss to place an anti-creed-man any where 
excepting in Arian ranks. 

The reader would, perhaps, like to see this first 
creed, of the first oecumenical council, general synod, 
general conference, general association, general con- 
vention, or general assembly ; for as to that council 
being oecumenical, there never was such a thing, and 
there never can be. It is as follows : " We believe in 
one God, the Father, Almighty, the Maker of all things 
visible and invisible : and in one Lord Jesus Christ, the 
Son of God, begotten of the Father, only begotten, 
i.e. of the substat^e of the Father; God of God, 
Light of Light, very God of very God: begotten, not 
made ; of the same substance with the Father ; by 
whom all things were made, that are in heaven, and 
that are in earth : who for us men, and for our salva- 
tion, descended, and was incarnate, and became man : 
suffered and rose again the third day, ascended into 
the heavens, and will come to judge the living and the 
dead : and in the Holy Spirit. But those who say, 
that there was a time when he was not, and that he 
was not before he was begotten, and that he was made 
out of nothing ; or affirm that he is of any other sub- 
stance or essence ; or that the Son of God is created, 
and mutable or changeable, the catholic church doth 
pronounce accursed."* — Such was the " form of sound 
w r ords," — as these instruments of ecclesiastical pow- 

* It may be found in Soc. Ecc. His. p. 222, or in Murdoch's 
translation of Mosheim, vol. 1, p. 347. N. I quote from the last. 



168 



ESSAY. 



er are pompously styled — which the famous Council 
of Nice put forth. u This faith, three hundred and 
eighteen bishops," says Socrates, "have confirmed, 
and all consented thereunto; and as Eusebius writeth, 
they all with one voice and one mind (ex animo, I pre- 
sume,) subscribed thereunto. Five only excepted, 
which allowed not of this clause, viz. of one substance ; 
for they affirmed that to be of one substance, which 
hath its original of something, either by division, or 
derivation, or production." 

The two combatants, who started this controversy, 
may be allowed to speak for themselves, in an essay in- 
tended to show the character of scholastic theology, in 
which creeds originated. "Alexander states that 
Arius and his adherents — - Denying the divinity of our 
Saviour, pronounced him to be or? a level with all oth- 
er creatures. He says that they held, that there was a 
time, when the Son of God was not : and he who once 
had no existence, afterwards did exist ; and from that 
time was, what every man naturally is : for (say they) 
God made all things of nothing, including the Son of 
God in this creation of all things, both rational and irra- 
tional : and of course pronouncing him to be of a change- 
able nature, and capable of virtue and of sin. — The 
doctrine just risen up in opposition to the piety of the 
church, is that of Ebion and Artemas, and is an imita- 
tion of that of Paul of Samosata. Alexander then 
gives his own views as follows: We believe, as the 
apostolic church does, in the only unbegotten Father, 
who derived his existence from no one, and is immu- 
table and unalterable, always the same and uniform, 
unsusceptible of increase or diminution ; the giver of 
the law and the prophets and the gospels ; Lord of the 



ESSAY. 



169 



patriarchs and apostles and of all saints 5 and in one 
Lord, Jesus Christ ; the only begotten Son of God * 
not begotten from nothing, but from the living Fa- 
ther : and not after the manner of material bodies, by- 
separations and effluxes of parts, as Sabellius and Val- 
entinian supposed ; but in an inexplicable and indescri- 
bable manner, agreeably to the declaration before quo- 
ted. Who shall declare his generation ? For his. ex- 
istence (hypostasis) is inscrutable to all mortal beings; 
just as the Father is inscrutable ; because created in- 
telligences are incapable of understanding this divine 
generation from the Father. — No one knoweth what 
the Father is, but the Son; and no one knoweth what 
the Son is, but the Father. — He is unchangeable as 
much as the Father ; lacks nothing ; is the perfect Son, 
and the absolute likeness of the Father, save only that 
he is not unbegotten. — Therefore to the unbegotten 
Father, his proper dignity must be preserved. And 
to the Son also suitable honour must be given, by 
ascribing to him an eternal generation from the Fa- 
ther." 

Arius, on the other hand, writes as follows : " To 
his very dear lord, that man of God, the faithful, or- 
thodox Eusebius ; Arius, who is unjustly persecuted 
by the Bishop Alexander, on account of that all-con- 
quering truth which thou also defendest, greeting in 
the Lord. As my father Ammonius is going to Nico* 
media, it seemed proper for me to address you by 
him, and to acquaint the native love and affection 
which you exercise towards the brethren for God and 
his Christ's sake, that the bishop greatly oppresses 
and persecutes us, putting every thing in motion against 
us ; and so as to drive us out of the city, as if we were 
15* 



170 



ESSAY. 



atheists ; because we do not agree with him, publicly 
asserting, that God always was, and the Son always 
was; that he was always the Father, always the Son; 
that the Son was of God himself; and that because 
your brother Eusebius of Cesarea, and Theodotus, 
Paulinus, and Athanasius and Gregory and Aetus, and 
all they of the east, say that God was before the Son, 
and without beginning, they are accursed ; except only 
Philogonius and Hellanicus and Macarius, unlearned 
and heretical men, who say of the Son, one of them, 
that he is an eructation, another, that he is an emission, 
and another, that he is equally unbegotten ; which im- 
pieties we could not even hear, though the heretics 
should threaten us with a thousand deaths. As to 
what we say and believe, we have taught and still 
teach, that the Son is not unbegotten, nor a portion of 
the unbegotten, in any manner: nor was he formed 
out of any subjacent matter ; but that, in will and pur- 
pose, he existed before all times and before all worlds, 
perfect God, the only begotten, unchangeable, and 
that before he was begotten, or created, or purposed, 
or established, he was not ; for he was never unbe- 
gotten. W e are persecuted, because we say, the Son 
had a beginning, but God was without beginning. 
We are also persecuted, because we say, that he is 
from nothing; and this we say, inasmuch as he is 
not a portion of God, nor formed from any subjacent 
matter. Therefore we. are persecuted. The rest you 
know. I bid you adieu in the Lord."* 

Much more might be transcribed. But if the read- 
er will compare these extracts with the creed of Gre- 
gory Thaumaturgus and the expressions of Origen, 
which I have furnished, he may have a very fair view 

* Murdoch's trans, of Mosheim, vol. 1, pp.344 — '5. 



ESSAY. 



171 



of the character of scholastic theology, whose subtle- 
ties and disputes the Council of Nice, under the patron- 
age of the state, was assembled to settle. When again 
he brings the history of ecclesiastical power alongside 
of that of scholastic theology, he may be able very sa- 
tisfactorily to decide, whether these creeds have any 
divine warrant or not? — Whether they are any thing 
more than pagan relics, grown up into " accredited 
documents" of false philosophy and bad theology ? — 
whether an honest inquirer after truth, be he minister 
or layman, would not fare better by turning simply to 
the Bible? — and whether such theologians were 
competent to make a creed, even supposing it to be ne- 
cessary ? 

A part of the history remains yet to be told, by way 
of illustrating the consequences of creeds. They 
have been represented not only as depositories and 
guardians of truth, but as indispensably necessary to 
promote harmony, and keep out heretics. What are 
the facts, as belonging to these early times? 

Arius, who had been banished, was afterwards re- 
called and subscribed the creed, remaining unchang- 
ed in his heretical sentiments. How he could consent 
to do so dishonest an act, is mysterious to me. I could 
readily explain the whole, by supposing him to be a 
very wicked man ; but when whole churches, which 
have subscribed the same creed, have been, and are still, 
very much divided in sentiment; and when men move 
along, unsuspectingly, under this singular system, and 
young men too, — ingenuous and frank, talented and 
promising, over whose good name I would not breathe 
one unkind suspicion, — I feel myself utterly at a loss, 
and wonder how these things can be ? Be these things 
as they may, Arius subscribed the orthodox creed, and 



172 



ESSAY. 



his heresy grew and flourished, under cover of the 
imperial purple itself. — What an efficient thing a 
creed must be ! 

Pope Liberius, " about the middle of the fourth cen- 
tury, when the Arian controversy was at its height, in- 
timidated by the power of the reigning emperor Con- 
stantius, whom he knew to be a zealous disciple of 
Arius, declared publicly in favour of that party, and 
excommunicated Athanasius, whom all the orthodox 
regarded as the patron and defender of the catholic 
cause. This sentence he soon after revoked ; and af- 
ter revoking it, his legates, at the council of Aries, 
overawed by the emperor, concurred with the rest in 
signing the condemnation of Athanasius ; yielding, as 
they expressed it, to the troublesome times. After- 
wards, indeed, Liberius was so far a confessor in the 
cause of orthodoxy, that he underwent a long and se- 
vere banishment, "rather than lend his aid and counte- 
nance to the measures, which the emperor pursued for 
establishing Arianism throughout the empire. But 
however firm and undaunted the pope appeared for a 
time, he had not the magnanimity to persevere ; but 
was at length, in order to recover his freedom, his 
country, and his bishopric, induced to retract his re- 
traction, to sign a second time the condemnation of 
Athanasius, and to embrace the Arian symbol (creed) 
of Sirmium. Not satisfied with this, he even wrote 
to the Arian bishops of the east, excusing his former 
defence of Athanasius ; imputing it to an excessive re- 
gard for the sentiments of his predecessor Julius; and 
declaring that now, since it had pleased God to open 
his eyes, and show him how justly the heretic Athana- 
sius had been condemned, he separated himself from 



ESSAY. 



173 



his communion, and cordially joined their holinesses, 
(so he styled the Arian bishops) in supporting the true 
faith. Before he returned from exile, meeting with 
the emperor, who was by this time turned semi- Arian, 
the pliant pontiff, impatient to be again in possession 
of his see, was induced to change anew, and subscribe 
the semi-Arian confession."* Lo, a Christian empe- 
ror become a heretic ! Infallibility itself, opening 
its eyes, abjures orthodoxy — calls heretics " their ho- 
linesses" — and proclaims heresy "the true faith!" 
And all under the auspices of the creed system ! 
And then here is this thing of subscription again, 
compelling one to believe, that " the most corrupt, as 
well as the most excellent, can bear" a creed, as ea- 
sily as they can the bible, when used as a test. 

Socrates, an ecclesiastical historian in the fifth cen- 
tury, and from whom I have already quoted, gives a 
brief history of the first series of creeds in the follow- 
ing sentences. — " Now having at length run over the 
confused multitude of creeds and forms of faith, let us 
once again briefly repeat the number of them. After 
the creed that was laid down by the Nicene council, 
the bishops formed two others at Antioch, when they 
assembled to the dedication of the church. The third 
was made in France of the bishops which were at Nar- 
cissus, and exhibited unto the emperor Constantine. 
The fourth was sent by Eudoxius unto the bishops 
throughout Italy. Three were published in writing 
at Sirmium, whereof one being gloriously entitled 
with the names of consuls, was read at Ariminum, 
The eighth was set forth at Seleucia, and procure^ 



* Campbell's L>ec. on Ecc. His. p. 218, 



174 



ESSAY. 



to be read by the complices of Acacius* The ninth 
was given abroad with additions at Constantinople ; 
there was thereunto annexed, that thenceforth there 
should be no mention made of the substance or the sub- 
sistency of God. Whereunto Ulphilas, bishop of the 
Goths, then first of all subscribed : for unto that time 
he embraced the faith established by the council of 
Nice, and was an earnest follower of Theophilus 5 
steps, bishop of the Goths, who had been at the Ni- 
cene council, and subscribed unto the creed. 55 — So 
then creed after creed was introduced ; and if they 
were arrested at the time when Socrates stops, they 
had gone on multiplying, until the very matter, to es- 
tablish which the first one had been made, was so far 
given up, that silence concerning it was enjoined. 
Harmony was thus sought by making a creed to 
abolish creeds — at least, in effect. Such in truth 
is the nature of the whole system — It must destroy 

ITSELF. 

Hilary, bishop of Poictiers, in Aquitania, who flour- 
ished in the fourth century, " blames Constantius, the 
emperor, for the variety and contrariety of those 
creeds that were made after the council of Nice, 55 and 
says to him — " You feign yourself to be a Christian, 
and you are the enemy of Jesus Christ ; you are be- 
come anti-Christ, and have begun his work : you in- 
trude into the office of procuring new creeds to be 
made, and you live like a pagan. 55 He also says, — " It 
is a thing equally deplorable and dangerous, that there 
are as many creeds as there are opinions among men ; as 
many doctrines as inclinations, and as many sources of 
blasphemy as there are faults among us ; because we 

MAKE CREEDS ARBITRARILY, AND EXPLAIN THEM AS 



ESSAY, 



175 



arbitrarily. And as there is but one faith, so there 
is but one only God, one Lord, and one baptism. We 
renounce this one faith, when we make so many dif- 
ferent creeds ; and that diversity is the reason why Ave 
have no true faith among us. We cannot be ignor- 
ant, that since the council of Nice, we have done 
nothing but make creeds. And while we fight against 
words, litigate about new questions, dispute about 
equivocal terms, complain of authors, that every one 
may make his own party triumph; while we cannot 
agree, while we anathematize one another, there is 
hardly one that adheres to Jesus Christ. What 
change was there not in the creed last year. The 
first council ordained a silence on the homoousion ; 
the second established it, and would have us speak ; 
the third excuses the fathers of the council, and pre- 
tends they took the word ousia simply ; the fourth con- 
demns them, instead of excusing them. With re- 
spect to the likeness of the Son of God to the Father, 
which is the faith of our deplorable times, they dis- 
pute whether he is like in whole, or in part. These 
are rare folks to unravel the secrets of heaven. Ne- 
vertheless it is for these creeds, about invisible mys- 
teries, that we calumniate one another, and for our be- 
lief in God. We make creeds every year; nay every 
moon we repent of what we have done, we defend 
those that repent, we anathematize those that we de- 
fended. So we condemn either the doctrine of others 
in ourselves, or our own in that of others; and, reci- 
procally tearing one another to pieces, we have been 
the cause of each other's ruin."* 



* Gibbon's dec. and fall. Locke's com. pi. book. 



176 



ESSAY. 



If the catholic church, technically so called, can 
sustain her sectarian claim of succession from the days 
of the apostles, what shall be said of the unity of the 
church in Hilary's time ? If she boasts of always 
holding the same doctrine, even about the trinity, 
what became of the unity of faith, and trinitarian or- 
thodoxy, when the bishop of Poictiers wrote ? How 
does it happen that she changed her creed, so often, 
so rapidly, and so easily? Or what can a protestant 
defender of creeds say in view of truth and harmony ? 
which creeds are supposed omnipotent to sustain, 
while any body may subscribe the bible. 

Gregory Nazianzen, who lived in the fourth centu- 
ry, when writing to Procopius, thus excuses his refu- 
sal to attend a synod, at which his presence was ex- 
pected: — " To tell you plainly, I am determined to 
fly all conventions of bishops *, for I never yet saw 
a council that ended happily. Instead of lessening, 
they invariably augment the mischief. The passion 
for victory, and the lust of power, (you'll think my 
freedom intolerable) are not to be described in words. 
One present as a judge, will much more readily catch 
the infection from others, than be able to restrain it in 
them. For this reason I must conclude, that the on- 
ly security of one's peace and virtue is in retire- 
ment." 

After this, " from the fifth century downwards," 
says Mr. Campbell in his prelections on ecclesiastical 
history, " it became the mode, in all their controver- 
sies, to refer to the councils and fathers, in support 
of their dogmas, and to take as little notice of sacred 
writ, as if it no way concerned the faith and practice 
of a Christian." The bible was smuggled away from 



ESSAY. 



177 



the people, and little studied by the priesthood. At 
this day, the bible, notwithstanding the efforts of the 
reformers, and the fact that every one may read it 
who pleases, has not recovered its proper position in 
educating the human mind for the divine service ; but 
must be read under the interpretation of councils, and 
in correspondence with the opinions of the fathers. 
The Christian public may not speak very learnedly 
about the council of Nice ; but they can talk very flu- 
ently of the Westminster assembly, or some such sy- 
nodical convention, and uphold its creed as warmly as 
the papal church may commend some earlier associa- 
tion. The real fact is, as far as I am able to see, that 
the two churches, papal and protestant, move in pa- 
rallel lines : and while the one acknowledges the su- 
premacy of a single Lord, though old, decrepit, and 
shorn of his glory, the protestant bows to " many 
masters" in keeping up councils, w 7 hich the other 
seems to have abandoned, unless they are now to be 
revived in America — the land of synods. 

I must not be accused of detailing the circumstan- 
ces of an insulated case. The principle of this error 
has been the bane of society from the beginning. 
" The angels who kept not their first estate, 5 ' by 
whom I understand " the sons of God" spoken of by 
Moses, abandoned the ritual connected with the ante- 
diluvian cherubim, and hastened to destruction. The 
descendants of Noah did not like to retain God in 
their knowledge ; and when given up to a reprobate 
mind, they foolishly and sinfully built altars to the 
host of heaven, and worshipped stocks and stones. 
They lost their moral privileges, and sank into the 
most stupid ignorance, because they perverted the 



178 



ESSAY. 



simplicity of divine worship by inventions of their 
own. The Jews imitated the example, and wept 
over their wretched folly by the streams of Babel. Re- 
stored to their own land, they repeated their crime, 
though in a form more refined, and when the Redeem- 
er appeared, the traditions of men had taken the place 
of the commandments of God. The political world, 
in different ages, has pursued a similar course; and 
under the commands of both civil and ecclesiastical 
rulers blood has flowed like rivers. The principle is 
both old and versatile ; and yet Christians cannot, or 
will not, put away human inventions from the house of 
God. The deeds of councils are as foolish and harsh 
as ever; and yet they meet, and are admired and obey- 
ed. They cannot make any new creeds , but they glo- 
ry in old ones, as though the very causes of error were 
the only guardians against error. — Any man who can- 
didly reviews the operations of councils will be con- 
vinced that they are still, as Gregory described them, 
the mere agents of mischief. 

Well had it been for the American church, had her 
sons listened to the apostolic tones of Robinson, when 
he bid their pilgrim fathers an affectionate farewell. 
He said : — 

" Brethren, — We are now quickly to part from 
one another; and whether I may ever live to see your 
faces on earth any more, the God of heaven only 
knows ; but whether the Lord hath appointed that or 
no, I charge you before God and his blessed angels, 
that you follow me no farther than you have seen me 
follow the Lord Jesus Christ. 

" If God reveal any thing to you, by any other in- 
strument of his, be as ready to receive it as ever you 



ESSAY. 



179 



were to receive any truth by my ministry ; for I am 
verily persuaded, the Lord has more truth, yet to 
break forth out of his holy word. For my part, I 
cannot sufficiently bewail the condition of the reform- 
ed churches, who are come to a period in religion, 
and will go at present no farther than the instruments 
of their reformation. The Lutherans cannot be drawn 
to go beyond what Luther saw ; whatever part of his 
will God has revealed to Calvin, they will rather die 
than embrace it ; and the Calvinists, you see, stick fast 
where they were left by that great man of God, who 
yet saw not all things. 

a This is a misery much to be lamented ; for though 
they were burning and shining lights in their times, 
yet they penetrated not into the whole counsel of God ; 
but were they now living, would be as willing to em- 
brace further light as that which they first received. 
I beseech you remember, it is an article of your 
church covenant, that you be ready to receive what- 
ever truth shall be made known to you from the writ- 
ten word of God. Remember that, and every other 
article of your sacred covenant. But I must herewith- 
al exhort you to take heed what you receive as truth ; 
examine it, consider it, and compare it with other 
scriptures of truth, before you receive it; for it is not 
possible the christian world should come so lately out 
of such thick anti-Christian darkness, and that perfec- 
tion of knowledge should break forth at once."* 

Well, I say, had it been for the American church, 
had her sons listened to the noble strains of Robinson. 
Ere now the reflection of moral liberty, like that of 



♦Jfeal'sHifc Pur. vol. II. pp. 146— '7, 



180 



ESSAY. 



political freedom, might have spread all its mildness 
and benevolence over the old world. Their doctrine 
of ecclesiastical establishments might, long since, have 
been exhibited in its own weakness ; and such men as 
Dr. Chalmers would not, as he does, appeal to the 
United States in proof of the necessity of establish- 
ments. But instead of this we are told that no far- 
ther truth is to be discovered from the word of the 
Lord ; we are hearing incessant eulogies on the wis- 
dom and piety of the fathers ; no man can touch hu- 
man inventions without being "in danger of the coun- 
cil and old dogmas are still the matter of angry 
strife, and the fondlings of ecclesiastical courts. How 
long these things shall continue, no one can foresee, 
But the rains are descending, the floods are coming, 
the winds are blowing, and the waves are beating — 
and the house that is founded on the rock alone shall 
stand. 

I have now traced these creeds as instruments of 
ecclesiastical power to their origin. They com- 
menced as an imitation of pagan ceremonies — they 
were countenanced by ecclesiastics as they rose to 
papal eminence — they were brought in under the 
signature of a civil ruler — they have been called for 
by the strifes of scholastic theologians — and they are 
handed down to our days as the relics of great and 
good men ; whose works and actions will not bear in- 
spection, and who have received the homage which 
is due only to their Master's word. If the whole ar- 
gument be not true, then let the reader reject it. 
But let him first examine it, candidly, and for him- 
self. 



ESSAY. 



181 



CHAPTER IX. 

Candidates for the Ministry — How are they to be 
estimated. 

Nothing can be of more vital importance to the 
church, than the character and qualifications of her 
ministry. The short historic abstract, which has been 
given, abundantly evinces that fact. The very nature 
of the thing shows it, inasmuch as every community 
will be estimated by the exhibitions of her official 
men. They are the personifications of the spirit of 
the community. In them that spirit resides for offi- 
cial purposes. By them the public will is manifest- 
ed, and through them public influence is felt. In civ- 
il institutions this object of official commission is ful- 
ly understood. In the church the principle is the 
same, though the influence exerted should be simply 
moral. Jehovah has intended that ministerial men 
should be images of himself, — as Paul calls them 
" the glory of Christ" — or examples to the flock, 
over whom they are made overseers. It is manifest- 
ly important that these should be faithful and honour- 
able men. For, — according to the old adage, in 
which there is much truth, u like priest, like people" 
— if they are men of " wisdom and power, and full of 
the Holy Ghost," the moral influence they shall exert, 
will be of the happiest kind. But if they are base, 
immoral, ambitious, and intriguing, the church will 
grow corrupt in their hands. 

Thfe advocates of creeds profess themselves to be 
exceedingly concerned about this matter. They state 
16* 



182 



ESSAY. 



it to be their great desire to preserve the purity of 
the church, and to prevent the inroads of error. 
Giving them all due credit for good intentions, yet 
they must suppose that others, who may differ with 
them about the w T orth of creeds, can cherish as much 
concern, in relation to the great object in view, as 
themselves. They might also concede, that their 
Master, who, though he has not furnished any other 
creed than the bible, nor allowed his ministers to make 
any other, and yet hath " fenced his vineyard," and 
asks — " what more could have been done to my vine- 
yard that I have not done in it ?" has more concern 
for cc the travail of his soul," than any of his servants. 
Instead of prohibiting his servants from exercising a 
lordship over one another, he might have entrusted 
them with legislative powers, and the means of exe- 
cuting their own laws. Besides, the brethren should 
recollect, that councils have been in vogue ever since 
the second, and creeds ever since the fourth, centu- 
ries ; and that the experiment has been long and am- 
ple, and varied enough. It has been sustained under 
an oecumenical patronage, and backed by all the pow- 
er of the state. It has been reformed, and tried again. 
The means of information have been taken away — 
the very idea of liberty, or of the right to think and 
act for oneself, has been extinguished — the human 
mind has been reduced to the lowest state of weak- 
ness, and all will not do ! The priests became cor- 
rupt and wicked as the people had been supposed to 
be — popery grew up — protestants appeared and di- 
vided into sects — not one single principle is settled 
to this hour — what more can the church want with 
councils and creeds? Could things have possibly 



ESSAY. 



183 



been worse? Could the ministry have been more 
wretchedly furnished for the high enterprise, to which 
their office called them ? The purity and peace of 
the church have been sacrificed by the very means in- 
tended to promote them. 

On the other hand, it should be recollected, that 
candidates for the ministry have their own rights, 
which no consideration whatever should induce them 
to surrender. If the kingdom of God is to be set up 
in the world, it is also to be set up in the individual 
heart. In both positions, it is uniform in principle 
and influence ; and one must not be abandoned for the 
sake of the other. No social institution, no public of- 
fice, is worth a good conscience. The young man, 
who sullies his conscience to get into the ministry, 
receives no recompense by " the imposition of the 
hands," either of the bishop or the presbytery ; nor does 
the church gain a benefit by her stretch of power. A 
fearful reaction occurs in both cases, and the whole 
association hastens to ruin. Immortal spirits shall 
live in glory, when the heavens and the earth shall 
pass away — of what worth then can the sectarian in- 
stitutions of men boast ? 

Suppose that a candidate for the ministry should dif- 
fer from his brethren — who made their opinions a 
rule to his conscience? or an agreement with them, the 
sine qua non of his introduction into the ministry? 
Suppose that a coincidence of opinion be necessary 
for mutual edification, — yet with whom must the in- 
dividual in question coincide in opinion? With a 
presbytery that carries nothing more of a scriptural 
institution than the name ? — with a synod, that can 
go no farther back for its commission than the end of 



184 



ESSAY. 



the second century, and is the mere imitation of Gre- 
cian confederacies ? — or with the people, to whom 
the choice of officers has been so often referred in the 
scriptures ? If to the people this matter is to be re- 
ferred, then a creed sinks into a " church covenant," 
or one of the " early symbols," derived, as is betray- 
ed in the preface to the Savoy confession, from a ser- 
vile imitation of surrounding institutions. If to the 
people, then power sinks, and liberty rises. For the 
system of government, as it now stands, cannot be sus- 
tained, and never had appeared, without synodical 
conventions, or a papal supremacy. Let ecclesiastic- 
al matters be restored to this management, to which 
the Master committed them, and where, until the rise 
of episcopal pretensions, they remained, and every 
politician in the land can predict what the result will 
be. American politics have rendered that process to 
liberty very familiar and plain. — But such a retro- 
grade movement, I presume, is not expedient, — 
which, when literally translated, means convenient. 

It is a very singular view to take of social life, that 
communities should not contain the materials of their 
own operation. Something purely artificial must then 
be called for. Theological seminaries, traced back, 
like creeds to early symbols, seem to have grown up 
as the consequence of parents neglecting to educate 
their children, and indolently falling in with the hap- 
py device of catechetical schools — which were, no 
doubt, the voluntary and benevolent associations of 
that day. Education societies, more equivocal still, 
growing up under more modern circumstances, appear 
to be the results of a benevolent spirit ; which, under- 
taking great things, has not acquired intelligence 



ESSAY. 



185 



euough to direct its operations; and which, like as in 
the incipient stages of scholastic theology, is sustain- 
ed in its wanderings by a foolish and sinful pride. 
The community is not furnished with civilians, physi- 
cians, legislators and magistrates in this way; and yet 
methinks, in this department of human life, learning, 
intelligence, and social influence are as necessary, as in 
the Christian church. Political economy, it appears 
to me, has taken a different direction, and a loftier 
flight. Universal education, and on moral principles 
too, is the scheme which the advocates of this new 
science have proposed. They are taking the work of 
ecclesiastics out of their hands ; are descanting on the 
value of the moral sense ; and teaching the scriptural 
doctrine of regeneration on political grounds. The 
people, who have been deprived of their rights by 
false systems of government, are beginning, and suc- 
cessfully too, to re-assert their rights. As then po- 
litical communities furnish their own officers, and 
no longer depend on some overbearing aristocracy, 
general education has become indispensably necessa- 
ry. And in such a condition of society, will ecclesi- 
astics still foster worn out institutions ? or go no faster 
with the times than to erect some equivocal pauper as- 
sociations ? They must quit all sectarian policy ; they 
must traverse the ecclesiastical ground, surveyed by 
inspired men, in all its length and breadth ; and adopt 
the most liberal principles of operation, by which the 
whole church shall be fully qualified to govern herself, 
and furnish her own ministers, as she did in the days 
of the apostles. If they will not do this, but will still 
maintain the ordinances of ages that have passed 
away, ministerial men must lose public confidence, li* 



186 



ESSAY. 



centiousness will come in like a flood, and the people 
will perish, because there is no vision. 

One would think, from the arguments that are ad- 
vanced, the many schemes that are devised, and the 
multitude of canons that have been enacted, that the 
scriptures are entirely silent on the interesting subject 
of the ministry and their qualifications. Yet the pro- 
visions are ample, the directions distinct, and the facts 
numerous, from which the church should learn how 
to supply her altars with ministering servants. I pro- 
pose now to collect in one view some of the scriptur- 
al precepts and facts. 

The interest which the people, as such, and as hav- 
ing a right to take a part in deliberating and acting, 
possess, has already been mentioned. But they are 
not supposed to act at random, disregarding their own 
interests, or forgetting their responsibility to the Mas- 
ter. " Wherefore, brethren," said Peter, " look ye 
out among you seven men of honest report, full of the 
Holy Ghost and wisdom, whom we may appoint over 
this business."* They were forbidden to divide into 
parties, and to follow different leaders, — to go after 
either Peter, or Paul, or Apollos, or even to make a 
party by vainly arrogating the name of Christ, or to 
consider preachers of the gospel as any thing more 
than ministers, or servants, by whom they believed. 
The people, when undertaking to govern themselves^ 
and elect their own officers, may commit, and have 
committed mistakes ; but that has been generally un- 
der some provocation or excitement, when not cher- 
ishing a good spirit, they put themselves into a situa- 



♦Acts, vi, 3, 



ESSAY. 



187 



tion where any one may go wrong. They fell into er- 
ror on this subject in the apostles' days, and were of- 
ten reproved, but still their rights were never taken 
from them. Such things must be left to correct them- 
selves, and that by the enlightening of the public mind. 
Besides, the objection may be made against human as- 
sociations in any form, and against none with more 
force, than against presbyteries and synods, of whom, 
according to Gregory Nazianzen, it may be briefly 
said, they have done more mischief than good. 

Some principles of social organization are transfer- 
red from the former, to the present dispensation, with- 
out any very specific regulations. In this way the in- 
fluence of the popular voice could be very readily re- 
cognized by the apostles, as a matter which should 
occasion no dispute. Neither Saul nor David, though 
specifically pointed out by the prophet, as Jehovah's 
legate, could be inaugurated without a popular elec- 
tion. Every prophet furnished his documents to the 
people. In the days of the Redeemer, scribes and 
pharisees were very much afraid of the people. He 
and his disciples addressed themselves directly to the 
people. The gospel is a popular institute, and min- 
isters are popular officers. The general principle, I 
advocate, would then be very naturally acknowledg- 
ed, and was continued in the church, until synods ac- 
quired power: and now our church courts have the 
matter almost entirely in their own hands. 

When Peter called upon the people to elect seven 
men to attend to " the daily ministration," he added 
— "whom we may appoint over this business." 
The official men, who had been already ordained by 
the Lord himself, had therefore an interest and a 



18S 



ESSAY. 



part in the ceremony, or work, of furnishing the 
church with ministerial agents. On the same princi- 
ple, the presbytery — i.e. a bench of elders be- 
longing to an individual church or congregation, as 
each communion table had its own presbytery, and 
each church was independent — the presbytery or- 
dained Timothy by the imposition of hands. The 
evangelists, who appear to have been helpers of the 
apostles, also, it would seem, ordained elders. Of- 
ficial men, thus employed, were under the necessity 
of judging of the same qualifications which had been 
mentioned to the people. While the one should elect, 
the other should appoint to office, men of honest re- 
port, full of the Holy Ghost and wisdom. 

In the larger details given by Paul to Timothy and 
Titus, they were required to " ordain elders" or bish- 
ops, " in every city." Every community should fur- 
nish its own official men ; but in the discharge of their 
own duties, these evangelists were to require partic- 
ular things. These things were of course to be re- 
garded by the people in making their selection, and 
deserve special consideration in the present inquiry. 
I will state them. 

" If any man," says Paul, " desire the office of a 
bishop, he desireth a good work." Office in the 
church, a man may for himself desire. He seeks af- 
ter " a good work," and appears to serve the Master 
in a course of active duty, of his own free choice. 
Who can assign any reason, why such a man's wish- 
es* should not be very particularly and tenderly con- 
sulted? A mind, thus affected, is most likely to catch 
the spirit of the work, and to be devoted efficiently 
to the high calling. He, who goes reluctantly to min- 



ESSAY. 



189 



ister at the altar, will likely grow indifferent and 
cold, will flag and fail, and not be found at every turn 
where official work is to be done. Like Gregory 
Thaumaturgus he cannot get along without a creed, 
afforded by the Virgin Mary, or some one of equal 
authority. Besides every man is a free agent, and may 
determine on his own course. An election to office 
cannot compel him to serve; and a being persuaded to 
do what his own heart does not desire to do, will not 
be very likely to imbue him with the requisite spirit. 
It may possibly be his duty to obey a public call, and 
bring his mind up to the work. He may sin in de- 
clining, through false motives, or because his life has 
not been parallel to his privileges — he has not lived 
up to his station. The call he declines may fairly 
result from the relations in which divine providence 
has placed him ; and if he is not prepared to meet 
that call, the fault is his own. A man's own views 
and feelings form a very important matter of conside- 
ration, in selecting and ordaining to office. God him- 
self " loves a cheerful giver," and his servants should 
take great care how they reject such an one. 

It does not, however, follow, that because a man 
may " desire the office of a bishop," he must be either 
elected by the people, or ordained by the presbytery. 
Certain qualifications are necessary, and can never be 
safely disregarded. "A bishop," says Paul, "must 
be blameless — the husband of one wife — vigilant — 
sober — of good behaviour — given to hospitality — 
apt to teach — not given to wine — no striker — not 
given to filthy lucre — patient — not a brawler — not 
covetous — one that ruleth well his own house- — not 
a novice — of good report with those that are with- 
17 



190 



ESSAY. 



out" Another description of the bishop's qualifica- 
tions is furnished by the same apostle, and is as fol- 
lows : — "A bishop must be blameless, as the steward 
of God — not self-willed — not soon angry — not giv- 
en to wine — not a striker — not given to filthy lucre 

— but a lover of hospitality — a lover of good men — 
sober — just — holy — temperate — holding fast the 
faithful wordy as he hath been taught, that he may 
be able by sound doctrine both to exhort and to con- 
vince the gain-sayers." The directions, given in view 
of ordaining men, are the following, and such like : — 
" The things that thou hast heard of me among ma- 
ny witnesses, the same commit thou to faithful men, 
who shall be able to teach others also. — Lay hands 
suddenly on no man. — Give attendance to reading, to 
exhortation, to doctrine. — Meditate upon these things 

— give thyself wholly to them, that thy profiting may 
appear unto all." 

It is worthy of remark, that learning, or great phi- 
lological acquisition, or varied literature, has not 
been mentioned. Indeed men of that description 
would not have been expected, in that age, to associ- 
ate themselves with a cause that was every where spo- 
ken against. It was " hardly" possible " for such to 
enter the kingdom of heaven." They were otherwise 
occupied — were industriously engaged in defending 
and sustaining old institutions — saw nothing to gain 
and every thing to lose — holding power and wealth, 
they could not be calculated on as agents of revolu- 
tion — they lacked the honesty, the courage, the mor- 
al sympathies of such an enterprise. " Not many wise 
men after the flesh, not many mighty, not many noble 
were called ; but God chose the foolish things of the 



ESSAY. 



191 



world to confound the wise — the weak things of the 
world to confound the things that are mighty — and 
base things of the world, and things which are despis- 
ed, God chose, yea, and things that are not to bring 
to nought things that are." And when the new sys- 
tem was established, so that it should be described as 
a thing that is, while that which should be suspend- 
ed would be described as a thing that was, but is not, 
he left the whole to its own natural progress, under 
the direction of its own constitutional principles. 

It is farther worthy of remark, that even " spiritual 
gifts" — the power of prophesying, of working mira- 
cles, of speaking with tongues, — are not mentioned 
by the apostle, as belonging to the qualifications of a 
bishop, or an elder. These might have been confer- 
red, had the Master so pleased, or had they belonged 
to the ordinary transactions of ministerial service. But 
those items which have been detailed by the apostle, 
according to his own argument to the Corinthians, 
were " more excellent" than spiritual gifts. And when 
spiritual gifts had served their purpose, i. e. when the 
divine character and origin of the new dispensation 
had been fully demonstrated, they were withdrawn ; 
so that, as the historian asserts, "the bishops of prim- 
itive times were, for the most part, plain and illiterate 
men, remarkable rather for their piety and zeal, than 
for their learning and eloquence." 

The people were fully qualified to judge of such 
official attributes as these, — as well qualified as any 
presbytery, — and apostles would have respected their 
judgment. Timothy was well spoken of by the bre- 
thren that were at Lystra and Iconium ; and at their 
recommendation Paul took him as a companion. These 



192 



ESSAY. 



brethren gave a good report of Timothy's character 
and deportment, individually and socially considered, 
because they were able to judge. Like things are ex- 
hibited in the present day. The people do now-a- 
days judge of these qualifications of ministers. Some 
— alas too many — whom a presbytery may license 
or ordain, they will not receive ; and others they will 
sustain in defiance of the presbytery. In some 
branches of the church the right o£> electing their 
own ministers is conceded to the people, because it 
is presumed that they are fully qualified to judge ; in 
other branches they must take such as these rulers 
please to give them, because, I suppose, they are not 
thought to be competent to judge for themselves. 

These popular rights were, it would seem, freely 
admitted in the primitive church, or after the canon 
of scripture was closed, and the apostles had gone to 
their reward. King reports, that — " All the peo- 
ple of a diocese were present at church censures; 
as Origen describes an offender as appearing before 
the whole church. So Clemens Romanus calls the 
censures of the church, the things commanded by the 
multitude. And so the two offending sub -deacons and 
acolyth at Carthage were to be tried before the whole 
people. 

" No offenders were restored again to the church's 
peace, without the knowledge and consent of the 
whole diocese. So Cyprian writes, that before they 
were re-admitted to communion they were to plead 
their cause before all the people. And it was ordained 
by an African synod, that, except in danger of death, 
or an instantaneous persecution, none should be re- 
ceived into the church's peace, without the knowledge 
md consent of the people. 



ESSAY. 



193 



a When the bishop of a church was dead, all the 
people of that church met together in one place to 
choose a new bishop. So Sabinus was elected bish- 
op of Emerita, by the suffrage of all the brotherhood ; 
which was also the custom throughout all Africa for 
the bishop to be chosen in the presence of the people. 
And so Fabianus was chosen to be bishop of Rome by 
all the brethren who were met together in one place for 
that very end, 

u At the ordinations of the clergy the whole body 
of the people were present. So an African synod 
held A. D. 258, determined, that the ordination of 
ministers ought to be done ivith the knowledge, and in 
the presence of the people ; that, the people l$i?ig pre- 
sent, either the crimes of the wicked may be detected, or 
the merits of the good declared ; and so the ordination 
may be just and lawful, being approved by the suffrage 
and judgment of all. And bishop Cyprian writes from 
his exile to all the people of his diocese — That it 
had been his constant practice in all ordinations to con- 
sult their opiyiions, and by their common counsels to 
weigh the manners and merit of every one ; therein im- 
itating the example of apostles and apostolical men, 
who ordained .none, but with the approbation cf the 
whole church" 

Now-a-days, a presbytery, or ecclesiastical coun- 
cil,— a court not recognized in the scriptures, — has 
taken this whole subject away from the people. Or 
it may be that a bishop, with cape and mitre, holds 
himself as fully qualified to receive and use the high 
prerogative. The idea of a scriptural presbytery, 
i. e. a bench of elders in each individual and indepen- 
dent congregation, ordaining candidates for the minis- 
17* 



194 



ESSAY. 



try, at the call, or in coincidence with the opinions, of 
the people, would be considered a gross innovation 
— heretical, inexpedient, and irresponsible. Elders . 
are considered as laymen, and ordination is too sacred 
a ceremony for their plebeian hands. Bishops, with 
high patrician pretensions, belonging to some particu- 
lar district, assemble without any divine warrant, and 
as learned men, seek to ordain learned men. The qua- 
lifications transcribed from the scriptures will not avail. 
A young man may have them all, and be highly re- 
commended by " the brethren," as far as the brethren 
may individually and privately speak ; but ecclesiasti- 
cal men have their ckeed that must be subscribed, 
and certain literary requisitions to be met ; and unless 
the canons of councils, or the municipal regulations 
of sect, are complied with, the scriptural qualifications 
avail nothing. 

I am not an enemy to literature. But while the 
community, as such, is not decidedly literary in its 
character, and particularly while that community is 
new and sparse, it is an impracticable thing to furnish 
a literary ministry, — as is abundantly evident, in this 
country, by the forced operations of education socie- 
ties. If the scheme were practicable, yet when such 
a ministry is afforded, they cannot pursue a literary 
course, having neither means, nor leisure, nor induce- 
ment. The community, for whose benefit they labour, 
need not, nor can they appreciate, and will be offend- 
ed by the popular use of, such boasted acquisitions. 
To persevere in such a course, is to raise up a class 
of men, who, from the nature of the case, must be 
destitute of sympathy with the people ; who will rise 
above the people as being their superiors and gover- 



ESSAY. 



195 



nors ; and who will ultimately distract and divide the 
church by their philosophical subtleties and literary 
* distinctions. How many vacancies are now calling 
for ministers ! how many ministers have come forth 
with a literary reputation, who have long since be- 
trayed its inefficiency, or have learned to disregard 
it ; so that in a thousand instances it is mere pretence. 
The community must have the best of such classes, as 
they are able to appreciate them ; and those classes 
generally include men of good character and popular 
address, as well as, in a society which is cultivated 
and refined, men of education. There must always 
be a proportion between agents and their objects. 
They who use a thing, are the best judges of its quali- 
ties. The people know far better than the presbyte- 
ries, as presbyteries are now constructed, what min- 
isters will suit them : though presbyteries may better 
understand w T hat kind of agents are necessary for the 
purposes of ecclesiastical government. 
• It may, perhaps, be asserted that the scriptures go 
much farther than the preceding schedule of ministe- 
rial qualifications, and employ a test of doctrine, as 
well as of character and gifts. For example : the apos- 
tle John calls upon the church, to " try the spirits 
whether they are of God ; and not to believe every 
spirit, because that false prophets have gone out into 
the world. Hereby know ye the Spirit of God; 
every spirit that confesseth that Jesus Christ is come 
in the flesh is of God ; and every spirit that confesseth 
not that Jesus Christ is come in the flesh is not of 
God." True : but this is still a direction to the peo- 
ple ; and includes officers no farther, than as each 
individual church had its own presbytery, or bench 



196 



ESSAY. 



of elders. So also Paul addressed the Colossians as 
a church — " the saints and faithful brethren," and 
adds — " when this ^epistle is read among you, 
cause that it be read also in the church of the Laodi- 
ceans ; and that ye likewise read the epistle from La- 
odicea." So the church at Jerusalem received the 
reference from Antioch on the subject of circumci- 
sion ; " the apostles and elders, with the whole church" 
sent a reply ; and at Antioch the reply, or epistle, was 
delivered to the whole multitude, when they ga- 
thered together for the purpose. So also King re- 
ports concerning the general practice of the primi- 
tive church — "Public letters from one church to 
another were read before the whole diocese. Thus 
Cornelius, bishop of Rome, whatever letters he re- 
ceived from foreign churches, he always read them 
to his most holy and numerous.people" 

I object not to the apostle's direction. For there 
are principles of doctrine belonging to every associa- 
tion. Though there ought not to be human creeds, 
yet there may be an inspired btble ; and though there 
ought not to be ecclesiastical councils, derived from 
human authority, yet there may be a church, con- 
secrated by the Master. Though a synod of 
bishops have not been empowered to determine or- 
thodoxy for the people, yet the people may deter- 
mine for themselves. 

It has been said that on such a principle, we shall 
have every sort of doctrine ; and the people are con- 
sidered to be incompetent to decide what is ortho- 
dox, and to determine cases of heresy. The Master 
thought not so; for the bible is addressed to the people, 
and they are commanded to be on their guard, and 



ESSAY. 



197 



not to believe every spirit. And then, on the other 
hand, while ecclesiastics have had their full sway; and 
the people have been put aside, until it is thought to 
be almost ridiculous to talk about their rights ; or to 
calculate upon any other results from popular move- 
ments than heresy and discord, have we not had every 
sort of doctrine ? Have creeds and councils really 
settled what orthodoxy is, any more, than they have 
the term catholic, as a sectarian appellation ? How far 
has the controversy between trinitarians and unita- 
rians enlightened the public mind? Or what more 
do theologians know in relation to the test afforded 
by the apostle John, than the people do ? And surely 
they who so promptly condemn popular pretensions, 
and trace every manner of evil to popular influence, 
ought, as wise and discreet men, to have avoided all 
liability to incur a like imputation. The attempt to 
extract a mote from the eye of another, while a beam 
is in our own, has long since been censured by the 
Master as hypocrisy. 

By the way, I may inquire what is the import of 
the apostle's declaration, which has been quoted as a 
test ? In pursuing such an inquiry, the scriptures 
demand of their students to "compare spiritual things 
with spiritual." I therefore quote another text, of 
similar phraseology and bearings, and which refers 
the matter in hand to the very nature of the case; or 
exhibits it as an elemental principle, of which, me- 
thinks, the people, unless they live under the de- 
grading maxim — " ignorance is the mother of devo- 
tion," — are fully qualified to judge. It is this — " He 
that cometh to God must believe that he is, and that 
he is a rewarder of them that diligently seek him." 



198 



ESSAY. 



Both people and ministers must believe that he is, 
or neither can come to God. The people then should 
try the minister in relation to that, which they them- 
selves must know. And do not the people know 
what is meant by the phrase — he is? Do theolo- 
gians know what is meant by it? If there be the 
least difficulty about it, has not that difficulty arisen 
from ecclesiastics? because, convening in councils, 
they would make creeds, and substituted a human 
dogma for a divine truth : — and all too by way of 
declaring orthodoxy! Had they left the subject as a 
plain matter, of which any body might have judged, 
or with the people, to whom inspired writers ad- 
dressed it, all might have understood the whole mat- 
ter better at present. Trinitarian and unitarian spe- 
culations have misrepresented and beclouded the 
whole subject — as I believe. Certain it is, that some- 
thing else, than any of them have taught, is necessary 
in order to relieve the minds of all ; which, even the 
truth itself may not do, until men shall knovy how 
to unlearn what they have learned. 

I shall attempt nothing more than to furnish a few 
like phrases; for the apostle in saying — he is, uses 
familiar scriptural terms. — " I am hath sent me 
unto you. 5 ' — a Before Abraham was — I am." The 
apostle John by quoting this declaration from the lips 
of the Redeemer, intends to prove the propositions 
on which the mediatorial institute is based, which 
are, — " In the beginning was the word, and the 
Word was with Jehovah, and the Word was Elohim 
— and the Word was made flesh, and dwelt 
among us." The truth involved is the same which 
Moses taught to the children of Israel — " Hear, O 



ESSAY. 



199 



Israel, Jehovah our Elohim is one Jehovah." As 
Elohim, Jehovah said — I am. As the Word mani- 
fested in the flesh, Christ said to the Jews — I am.* 

The scriptural phrases applied to man, to which I 
refer, are as follows : " Before Abraham was — 
Enoch walked with God, and he was not, for God 
took him. — Our fathers sinned and are not. — 
Things,which are not, to bring to nought things that 
are — The things which are, and the things which 
shall be — The child is not — Joseph is not 
and Simeon is not. — Thou shalt seek me in the 
morning, but I shall not be — Spare me, before I 
go hence and be no more. Other like expressions 
might be adduced. 

The verb employed on these and like occasions, 
signifies to be — to exist — to subsist. Applied to 
a human being, the reference is to his existence in 
this life, or in the body. When the psalmist, for ex- 
ample, speaks of being no more, he does not mean 
that he ceases to exist as a thinking, intelligent, being. 
He has ceased to exist in the body, and has gone to 
be with Christ. As a familiar mode of speech in 
the present day, to be no more, signifies that he, of 
whom such a thing is affirmed, has ceased to exist in 
the body. 

God is — he subsists in form — he has mani- 
fested himself. Christ being in the form of 
God, has taken the form of a servant, and is found 
in fashion as a man. The Word was made 
flesh and dwelt among us. Here is the starting 
point of evangelical truth, and must be believed. He, 

* See my Lectures on Genesis 



200 



ESSAY. 



that believeth it, is of God, — is a Christian, or preaches 
the gospel. He that believeth it not, is not of God, 
— is not a Christian ; and whatever he may preach, 
he preaches not the gospel. The simplicity of the 
test is like that at the basis of the Mosaic economy, 
and which was to be believed — " Hear, O Israel, 
Jehovah, our Elohim, is one Jehovah." Thus it is 
that God is — he subsists in external form. Jesus 
Christ is in the flesh, or subsists in the flesh — 
is come in the flesh. Such has been the great scrip- 
tural, evangelic, fact; though now, that he has gone 
to the Father, we know him no more after the 
flesh. He is come — he had been Jong promised, 
and has at last appeared. He dwelt in the flesh 
among us — he has now entered his rest, and is at 
the right hand of God. 

The belief of this cardinal point — this glorious 
fact — w T hich Origen and his compeers, which the 
Council of Nice and its irreconcilable leaders or dis- 
putants, have so beclouded and obscured by their un- 
intelligible speculations, was the great matter, belief 
in which John called on the people to try. And 
verily the people are as competent to try it as their 

RULERS. 

Suppose then a minister — blameless, faithful, apt 
to teach — believing the great truth now defined, i. e. 
the word made flesh, should come to preach — 
who has a right to prevent him, or to refuse to recog- 
nize him as a true bishop, and to stigmatize him as a 
heretic. The apostle John says that he is of God; 
and any trial, to which the statute in question would 
subject him, must result in the unequivocal recogni- 
tion of that fact. Presbyteries, as they are now con- 



ESSAY. 



201 



structed, will not, and cannot, admit such a man to 
ministerial and church fellowship, without violating 
the principles of their party. They will not, and 
cannot, ordain such a man, without something more. 
The people, if they were let alone, would, or might, 
receive such a man, and unhesitatingly go to hear him ; 
while they do not hear, with small exceptions, the man 
who does not believe that Christ is come in the flesh. 
Under such circumstances, what mischief would the 
most extensive liberality produce ? How far astray 
would an individual, such as I have described, go ? 
with an attachment to the bible, equal to that which 
sectarians evince for their creeds ; and with a mea- 
sure of diligent and various study, equal to that which 
sectarians expend on their systems. A difference in 
intellectual training, in external circumstances, in phi- 
losophical speculation, might be as safely admitted, as 
they are in the political, literary, or commercial world. 
Errors would not be perpetuated ; errorists might be 
corrected ; passions would not be kindled, or would 
be speedily extinguished; the public mind, accustomed 
to judge, would learn to judge correctly ; extraneous 
matters would be left out of consideration ; parties 
would die with the excitement that gave them birth ; 
and love to the brethren would be the law of the 
church. Such a state of things is what politicians cal\ 
liberty ; and under its direction the collisions which 
are incidental to human beings, produce no harm to 
the general body. Every man feels that he has a right 
to think ; and the result will be, that every man will 
learn to think. Let the experiment be fairly tried, 
and the millenium will shed its brightest glories over 
our troubled world. 
18 



202 



ESSAY. 



CHAPTER X. 

Subject Continued — The Redeemers example and 
explanations. 

There is another part of this general argument, and 
one which involves the course pursued by the Lord 
himself, to which I must invite the attention of my 
reader. Jesus, having " come in the flesh," says of 
himself, that he did not come to u destroy men's lives, 
but to save them ;" and informed his disciples, when 
they solicited some harsh interference with their fel- 
low men — " Ye know 7 not what manner of spirit — 
dispensation — ye are of." The spirit of prophecy 
had foretold concerning him — " He shall not cry, nor 
lift up, nor cause his voice to be heard in the street. 
A bruised reed shall he not break, and the smoking 
flax shall he not quench : he shall bring forth judgment 
unto truth. He shall not fail, nor be discouraged, till 
he have set judgment in the earth." This prophecy 
is applied by an evangelist, as fulfilled, when Jesus 
withdrew himself from a pharisaic council, who w r ere 
plotting kis destruction ; and when he charged an in- 
dividual not to spread, officiously, the intelligence of 
a miraculous cure of which he had been the subject. 
On this train of circumstances, I remark, 

1. That the Redeemer avoided every thing like 
pomp and ceremony; the very things for which the 
Jews were looking at the time, and of which volunta- 
ry associations are excessively fond. His kingdom 
came not " with observation" — pomp of office, show 
of influence, bustle in action, external splendour in 



ESSAY. 



203 



project. None had more power, and yet none exert- 
ed it more carefully or circumspectly. He would not 
call " legions of angels" to his service — the sword he 
forbid to be employed on his behalf — money he dis- 
carded as an instrument of his operation — he would 
not be a king — nor would he suffer his disciples to 
accept titles of honour. He was " meek and lowly" 
* — made himself of no reputation — became a serv- 
ant — and was finally " perfected through sufferings.'' 
His ministers are called to be like him. How differ- 
ently have they acted ? Pomp, power, wealth, and 
external show, have been the fond objects of their 
thought and pursuit, until all the world has been both 
startled and offended by their glitter and display. 

2. He would use no violent measures to put down 
opposition, nor in dealing with the weak, the ignorant 
and the profane. "A bruised reed he w T ould not 
break, and the smoking flax he would not quench." 
The Jewish nation became his enemy. The dispen- 
sation, under which that people had been placed, was 
about to expire ; every part of it was, at that time, re- 
laxed and fading away — it was a "bruised reed" he 
might easily have broken — " smoking flax" he might 
easily have quenched ; but such was, at no time, the 
character of his proceedings. He did not come to 
" destroy men's lives, but to save them." The scrip- 
tures, in such a case, were his rule : these, said he, 
must be fulfilled ; and human modes of acting, or a 
course of policy which men think to be inefficient, and 
without which, they imagine, nothing can be done, 
must be abandoned. — Ecclesiastics who determine 
on violent measures, and act with vindictive cruelty, 
or who refuse simply to fulfil the scriptures, know 



204 



ESSAY. 



not what manner of spirit — dispensation — they are 
of. 

3. The grand object of his concern, which he never 
lost sight of, and from which he derived his impulse, 
was truth. " For this end," said he to Pilate, u was 
I born, and for this cause came I into the world, that 
I should bear witness unto the truth." He acted un- 
disguisedly and unreservedly on the broad principle, 
which so many readily concede, as it is wrapped up 
in the maxim — u Great is truth, and it will prevail." 
All other agents, such as mankind so highly praise 
and so cheerfully employ, — as money and physical 
power, — appear not in his official calculations. He 
relied on truth. " Wisdom is a defence," said Sol- 
omon, " and money is a defence : but the excellency of 
knowledge is, that wisdom giveth life to them that 
have it." Such was the mediatorial philosophy and 
policy, which the Son of God taught by his exam- 
ple. 

There are discouragements attendant on such a 
course. It requires time and patience. But the Re- 
deemer should not fail nor be discouraged. He wait- 
ed for the effects of the splendid experiment. Nothing 
could tempt him to step aside from his path, nor to 
alter his course. A crown was proffered — money 
was brought — multitudes waited for his bidding — 
friends besought and reproached him — his enemies 
plotted his destruction — death, and ignominy were 
before him — a few disciples only remained with him 
— but he failed not, neither was he discouraged. He 
went on, guided by the scriptures, and sustained by 
truth ; he was " crucified and buried;" and when he 
rose, he charged his disciples to walk in his footsteps. 



ESSAY. 



205 



Would to God his ministers had obeyed the injunction. 
Neither popery nor protestant sectarianism ; neither 
political establishments nor voluntary associations, 
should have disgraced the annals of the church. 
Would to God that ministers might return to their al- 
legiance and their duty. Guided by truth, they 
would carry the banner of the cross from the rising to 
the setting of the sun. 

The general direction, which the Redeemer gave to 
his disciples, and that in view of the abundance of 
the harvest, was, that they should " pray the Lord of 
the harvest that he will send forth labourers into his 
harvest." At the time " multitudes" were following 
him. A mighty difficulty was thus presented. Human 
wisdom and skill could not manage the combination. 
Ecclesiastical courts, with all their theological semi- 
naries and education societies, cannot manage it now. 
The attempt, that is thus made, dazzles by its apparent 
magnificence, while it is too small a remedy to cover 
the case. Society is too broad to be managed by human 
rules and provisions. It must be left to its own opera- 
tions under divine providence. The Master's direc^ 
tion is founded in the nature of society. Our eccle- 
siastical politicians have merged the Master's law in 
their own schemes. They cry out for means ; but for 
means to meet a case which they cannot meet by the 
means they prescribe. The use of means is necessa- 
ry, but the means belong to the divine constitution it- 
self; and these means they exchange for those of their 
own invention. Political legislators have often com- 
mitted the same mistake ; and the idea is now becom- 
ing a common one, as the result of fair experiment, 
that they have legislated too mwcft, atid that they had 
18* 



206 



ESSAY. 



better let many things alone. It is this same mistake, 
ecclesiastically speaking, that I censure. There has 
been, and there is, too much legislation. Things 
ought to have been let alone. The constitution, es- 
tablished and superintended by Jehovah, was better 
than any system which mankind have ever devised. 
He has framed the reciprocal relations of human life 
according to their own nature ; and has united as much 
government and as much liberty, as the case will ad- 
mit. To bring in more government, is to destroy lib- 
erty, as the fact has exhibited. The concern of the 
Spirit of God is with truth ; he seeks to convince 
the human mind of truth, and ever acts according to 
the nature of both. Hence it is that the intermeddlers 
with the one have destroyed the other, and that eccle- 
siastical power and scholastic theology have sustained 
each other. Our ecclesiastical tribunals have been in- 
imical to both liberty and truth : ordinations, presby- 
terially and episcopally speaking, have been referred 
to agents the least qualified to judge. The church 
must return to the constitution which God has estab- 
lished in consistency with the nature of things, and to 
that providence which protects its edifying operation. 
The Redeemer intended that his servants should act 
like himself — should be anointed with the same Spi- 
rit, and should sustain the same constitutional princi- 
ples. Pastors and teachers, like the Master, are 
gifts of divine providence. 

His own practice corresponded with all that has 
been advanced. Passing by men of reputed ecclesias- 
tical standing and influence, he sought for those of mo- 
ral attributes. The " man that is worthy" — seems to 
have been a favorite phrase with him. The qualifica- 
tions, which his disciples evinced at any particular 



ESSAY. 



207 



time, he referred to a providential superintendence, 
as in the case of Peter's confession, when he said — 
" Blessed art thou, Simon Barjona, for flesh and 
blood have not revealed it unto thee, but my Father 
who is in heaven. 55 Hence he told his disciples that 
they should be partakers with him in his baptism, and 
bid them to rely most unreservedly on the teaching, 
counsel, and aid of the Holy Spirit. 

A very interesting incident occurred in the course 
of the Redeemer's ministry, which has been reported 
by three of the evangelists ; which, in my judgment 
has been greatly misrepresented ; and which, I sup- 
pose, bears directly on the subject in hand. I shall 
copy the account from the first, wishing the reader to 
compare the whole. It is as follows : 

" And, behold, one came and said unto him — Good 
Master, what good thing shall I do, that I may have 
eternal life ? And he said unto him, why callest thou 
me good ? there is none good but one, that is God : but 
if thou wilt enter into life, keep the commandments. 
He saith unto him — which ? Jesus said, Thou shalt do 
no murder — Thou shalt not commit adultery — Thou 
shalt not steal — Thou shalt not bear false witness — 
Honour thy father and mother; and, Thou shalt love 
thy neighbour as thyself. The young man saith unto 
him, All these things have I kept from my youth up : 
what lack I yet ? Jesus said unto him, if thou wilt 
be perfect, go and sell that thou hast, and give to the 
poor, and thou shalt have treasure in heaven ; and 
come and follow me. But when the young man heard 
that saying, he went away sorrowful : for he had great 
possessions. Then said Jesus unto his disciples, — * 
Verily I say unto you, that a rich man shall hardly en- 



208 



ESSAY. 



ter into the kingdom of heaven. And again, I say unto 
you, It is easier for a camel to go through the eye of 
a needle, than for a rich man to enter into the king- 
dom of God. When his disciples heard it, they were 
exceedingly amazed, saying, — who then can be sav- 
ed? But Jesus beheld them, and said unto them, — 
With men this is impossible, but with God all things 
are possible. Then answered Peter, and said unto 
him, — Behold we have forsaken all and followed 
thee ; what shall we have therefore ? And Jesus said 
unto them — Verily I say unto you, that ye which have 
followed me in the regeneration, when the Son of Man 
shall sit in the throne of his glory, ye also shall sit 
upon twelve thrones, judging the twelve tribes of Is- 
rael. And every one that hath forsaken houses, or 
brethren, or sisters, or father, or mother, or wife, or 
children, or lands for my name's sake, shall receive a 
hundred fold, and shall inherit everlasting life. But 
many that are first, shall be last ; and the last shall be 
first."* 

The individual in question was a young man — was 
a rich man — was a ruler — and had formed a lofty 
idea of the Redeemer's pretensions, having heard his 
doctrines, and seen his miracles. He addressed Je- 
sus as a teacher, calling him Master; and as one, in 
whose enterprise he took a deep interest, calling him 
good Master. 

The term inherit may be interpreted as official. 
Noah was the heir of the righteousness of feith — 
Abraham was the heir of the world — Christ was the 
heir of all things — the oldest son was the heir, or 

*Mat. xix. 16—30. Markx. 17—31. Luke xviii. 18—30. 



ESSAY. 



209 



entitled to all official distinctions. Christ is said to 
have obtained by inheritance, a more excellent name 
than his fellows. The descendants of Abraham are 
said to have inherited the promises. 

The phrase everlasting life may be interpreted 
on the same principle. The Mosaic economy has 
been called " the ministration of death," and the new 
economy might be called the ministration of life. It 
is called " the ministration of the Spirit" who giveth 
life ; and " the ministration of righteousness," which 
is always connected with life. Christ the Head 
thereof is " the life" — has brought " a justification 
unto life upon all men" — has by " the gospel brought 
life and immortality to light." 

The term eternal would not alter the case ; for it 
refers to an indefinite period, and is applied to Christ 
and his kingdom ; though when the end cometh be shall 
surrender the kingdom to the Father, and shall him- 
self be subject. 

These terms may all be employed in an official 
sense. It is no uncommon thing in the scriptures to 
apply terms to a symbol, which properly belong to the 
object represented by the symbol. Thus — the be- 
lieving husband sanctifieth the unbelieving wife, else 
were their children unclean, but now are they holy. 
Paul describes the new dispensation as the great sal- 
vation. This dispensation is called the kingdom of 
Heaven. Thus Melchisedek was a priest for ever — 
had neither beginning of days, nor end of life — and 
Jesus was made a priest after the power of an endless 
life, when he was made like unto this early priest. In 
this case an endless life is to be taken in an official 
sense. Thus also the Redeemer called the bread his 



210 



ESSAY. 



body, and the cup the new testament in his blood. And 
finally, in the passage under consideration, the new 
economy is called regeneration. 

This view will consistently explain the Redeemer's 
declaration — He that believeth hath everlasting 
life; and the historical record, — as many as were 
ordained unto eternal life, believed ; and Paul's 
remark, — " I was alive without the law, but when 
the commandment came, sin revived, and I died. 

The other terms — what good thing shall I do ? 
might also be interpreted as official. Adam, as the 
federal Head of the race, was called to do a good 
thing, in keeping the commandment respecting the 
tree of knowledge of good and evil. Noah was call- 
ed to do a good thing, in building the ark. Abraham 
was called to do a good thing, in sacrificing his son. The 
Saviour was called to do a good thing, in becoming 
a obedient unto death." All the disciples were called to 
do a good thing, in forsaking all for Christ's name's 
sake. In answer to his question, this good thing was 
actually prescribed to the young man himself. He 
would seem then to be simply inquiring after the offi- 
cial test of the new dispensation. 

The young man, let it be remembered, was perfect- 
ly familiar with the official use of terms. For he was 
a ruler ; and our scholastic refinements and scruples 
were not then known. Moreover, as an official man, 
it was not unnatural for him to seek official rank, when 
he contemplated a change of social position. And as 
he was rich, he might, without cherishing any very 
uncommon idea 3 flatter himself that he would be a va- 
luable adjuvant in the cause that interested his feel- 
ings. 



ESSAY. 



112 



I have said that the terms employed may be thus 
interpreted. They may be, and commonly are, very 
differently explained; and my comments may be con- 
sidered very fanciful. But 1 have not yet done. Per- 
haps the Redeemer took them in a literal sense, when 
he told the youth — " If thou wilt enter into life, keep 
the commandments." Yet it is singular, that, when 
asked, to what commandments he referred, he simply 
enumerated those of the second table. As though 
when the young man had called him Good Master^ he 
had recognized that " Christ had come in the flesh," 
as distinctly as that truth could then be acknowledg- 
ed ; and as though, when official place is sought, social 
character is all-important. Be that as it may, the 
young man himself very soon pressed the subject a 
step further, when he asked — u What lack I yet ?" 
For what can a human being Zacfc, when faith in the 
Redeemer is associated with the moral qualities of a 
sanctified man? The young man must not be censur- 
ed for his answer in attestation of his own moral cha- 
racter. He was bearing the honorable testimony of a 
good conscience, as Peter did, when he said, " Lord 
thou knowest all things, thou knowest that I love 
thee;" or as David did, when he said, — "Thy word 
has made me wiser than my teachers;" or as the 
scriptures warrant, when they call for full assurance, 
instead of that unhappy state of doubt and fear, which 
is the product of a false humility. 

But the young man demanded — what lack I yet? 
To which Jesus answered, "if thou wilt be perfect, 
sell all thou hast." Here is a new term. Perfect 
— what does it mean? It was applied to the conse- 
cration of official men. The sacrifice by which Aa- 



212 



ESSAY. 



ron was set apart to the priesthood, was the sacrifice 
of perfection — the captain of our salvation was made 
perfect through sufferings — he was perfected the third 
day — being made perfect, he became the author of 
eternal salvation. The word is applied to the " initi- 
ated," the fully instructed, or those who were admit- 
ted to the knowledge of " the mysteries." In the pre- 
sent case, the disciples, who had been chosen for the 
ministry, were the individuals to whom it had been 
" given to know the mysteries of the kingdom of hea- 
ven." To the multitude Jesus spake in parables, but 
explained all things to his disciples. Among these 
disciples, so highly favoured, this young man desired 
to be found. As an intelligent man, capable of making 
accurate observation, and certainly as a ruler, he 
might have been fully apprised of these reserved priv- 
ileges. The distinction implied is natural and neces- 
sary, and, like every thing else, may be, — actually 
has been — abused; — as I have shown in the history 
of early creeds. 

The Redeemer proffers to place the young man in 
the association he desired, if he would comply with 
the official test required in the case. Forsake all and 
follow me, said Jesus. So he said to the fishermen — 
Folloic me, and I will make you fishers of men. In 
the passage under consideration, he says — Ye which 
have followed me in the regeneration, shall sit on twelve 
thrones, judging the twelve tribes of Israel. Such was 
the common use of the term ; and, so understood, it 
was uniformly connected with the test now required. 
All the disciples forsook all and followed him. On 
one occasion, " a certain man said unto him, Lord, I 
will follow thee whithersoever thou goest. And Je- 



ESSAY. 



213 



sus said unto him, the foxes have holes, and the birds 
of the air have nests, but the Son of Man hath not 
where to lay his head." Are you prepared to associ- 
ate with one who has nothing ? Can you forsake all 
and choose such a lot ? 

" And he said unto another,/oZZow me. But he said, 
Lord, suffer me first to go and bury my father. Je- 
sus said unto him, Let the dead bury their dead : but 
go thou and preach the kingdom of God." — Let 
those who live under " the ministration of death," bu- 
ry their dead : I call you into the service of the new 
dispensation. Forsake aW, and go preach the gos- 
pel. 

" And another said, Lord, I follow thee : but 
let me first go bid them farewell that are at home at 
my house. And Jesus said unto him, No man, having 
put his hand to the plough, and looking back, is fit for 
the kingdom of God." He is not prepared to forsake 
all His affections are divided; he cannot devote him- 
self to the kingdom of God. — Evidently the case I 
am analyzing is merely official. All theiermsand 
circumstances so exhibit it. But let me proceed. 

I ask, how, or in what sense, the young man was 
required to sell all he had, and give to the poor? It 
could not be as a test of personal Christianity ; for, 
when Jesus was departing from the coast of the Gada- 
renes, " he who had been possessed with the devil, 
prayed him that he might be with him. Howbeit, 
Jesus suffered him not, but saith unto him, Go home 
to thy friends, and tell them how great things the 
Lord hath done for thee, and hath had compassion on 
thee." Every man, who may be restored to his right 
mind, or hopefully converted, as the modern phrase 
19 



214 



ESSAY. 



is, is not therefore qualified to be a preacher ; even 
though under the pleasing excitement of his first love 
he may ardently desire it. Such was the present 
case. The official test was not required ; the man 
was commanded to go home, not to leave all. 

The requisition now considered, cannot be the test of 
personal Christianity; because, as such, it is contrary to 
the established laws of society as God himself has an- 
nounced them. To w give to the poor," in the manner 
here prescribed, is directly opposite to the scriptural 
regulations themselves on that subject. The whole 
transaction seems to be like that of Abraham's offer- 
ing his son; the command, to do which, was contrary 
to the ordinary laws which Jehovah had enacted. That 
transaction must be interpreted as the inaugurating test, 
to which the patriarch submitted in view of his being 
constituted the father of the faithful, and the heir of 
the world. Besides, if to abandon all that he had was 
necessary to a man's personal salvation, and to keep 
what he had would imply his personal destruction, how 
could he be required to sell, or to give, to others the 
means of perdition ? There is no case in which the rule 
now given, could be applied to the world at large; 
nor to any limited community, unless in that of per- 
secution ; as when the disciples had all things ip com- 
mon. And even then Ananias and Sapphira might 
have retained their property, had they pleased. The 
commentator on this passage is driven into official life, 
if he would advance fair and defensible principles of 
exegesis. 

The young man could not meet the test. It does 
not follow that he became a reprobate. No man is 
to be forced into the ministry. Many a man may be 



ESSAY. 



215 



good and useful in the private walks of life, who has 
neither character nor efficiency to enter the ministry. 
Jesus imposed no commands on this young man. He 
was left entirely to his own volitions, and Was greatly 
loved. He went away very sorrowful, for he had 
great possessions. 

After he had retired, Jesus said — " A rich man 
shall hardly enter into the kingdom of heaven — It is 
easier for a camel to go through the eye of a needle 
than for a rich man to enter into the kingdom of God. 55 
But how ? what did he mean ? That a rich man would 
hardly be personally saved at last ? Surely not. For 
that was not the subject under consideration, as is 
evident, not only from what has already been consid- 
ered, but from what follows. The disciples immedi- 
ately asked — "who then can be saved?" They 
could not have meant personal salvation, or have un- 
derstood that the Redeemer meant, by entering into 
the kingdom of heaven, personal salvation. For how 
would the argument then run : — " A rich man, on ac- 
count of the influence of his riches, cannot be saved ; 
therefore no one can be saved, not even u the poor, 55 
to whom the gospel is professedly preached. Assur- 
edly this is a complete nonsequitur. Nor, in that 
view, does the answer of the Redeemer seem much 
better ; for how would it appear ? to say, it may be 
"impossible with men 55 that any should be saved, if the 
rich are not ; but u all things are possible with God; 55 
and therefore with him it is possible that the poor 
should be brought home to glory, though the rich 
should perish. The possibility of a rich man being 
as good as a poor man, is never questioned in the scrip- 
ture. Joseph of Arimathea was a rich man, yet he 



216 



ESSAY. 



" was Jesus' disciple, 55 — " was an honourable coun- 
sellor, which also waited for the kingdom of God. 55 

The point of the argument must be searched for in 
a very different direction ; and is analogous to an as- 
sertion of PauPs, that not many wise men, nor migh- 
ty, nor noble were called into the ministry. Master, 
the disciples would say, if the fact be as you have sta- 
ted it ; if no rich men are to be associated with you in 
your moral enterprise, how can you ever expect to 
succeed ? who will ever be brought into such a king- 
dom ? Can a deliverance, or salvation, or redemption 
for Israel, be ever effected without money? — It 
must be remembered that the disciples supposed, un- 
til by the resurrection their eyes had been opened, 
that the Messiah intended to set up a temporal king- 
dom ; that he would deliver his nation from Roman 
servitude; and that it was a political salvation to which 
they necessarily referred. And well might they ask, 
how the great captain should succeed ? if the rich and 
their associates would not make common cause with 
him. 

There is still another circumstance, belonging to 
this historical sketch of missionary life, which cannot 
be explained, except on the principle of exposition 
which I have set forth. On hearing his Master 5 s re- 
marks, Peter observed, — u Behold we have forsaken 
all and followed thee, what shall we have therefore? 55 
Thus he evidently understood the import of the pre- 
ceding explanations, as applying to the official rela- 
tions, in which he stood, in common with the other dis- 
ciples. It is well known that they all looked for office 
in the kingdom, which they understood the Messiah 
was about to establish* Jesus replied to him — " Ye* 



ESSAY. 



217 



rily I say unto you, that ye which have followed me 
in the regeneration, when the Son of Man shall sit in 
the throne of his glory, ye also shall sit upon twelve 
thrones, judging the twelve tribes of Israel." Official 
places, distinction, and employment, and those too of 
the most exalted kind, were to be the consequence and 
reward which these disciples should reap, who did 
the very thing that this young man was called to do. 
Had he complied, he might have filled the place va- 
cated by the treachery of Judas — he might have re- 
ceived the commission afterwards given to Saul of 
Tarsus — he might have had a sphere of his own, or 
have been recognised as the apostle to the circumci- 
sion. Every servant of Christ has his place, and may 
act "according to his ability," or to the whole extent 
of his gifts. 

The Redeemer still farther adds — "And every one 
that hath forsaken houses, or brethren, or sisters, or 
father, or mother, or wife, or children, or lands, for 
my name's sake, shall receive an hundred fold, # and 
shall inherit everlasting life." All these expressions 
are strongly figurative, and denote a thorough revolu- 
tion, which should eventually establish its own social 
relations, and whose associations should be everlast- 
ing — using that term either symbolically or really, 
it matters not which. The Redeemer had made a 
corresponding use of this figure on another occasion. 
When told, that his mother and his brethren desired 
to speak with him, he stretched forth his hand toward 
his disciples, and said — a Behold my mother and my 

* Houses and brethren, and sisters, and mothers, and children, and 
lands, with persecutions. — Mark, 

19* 



218 



ESSAY. 



brethren ! For whosoever shall do the will of my 
Father which is in heaven, the same is my brother, 
and sister, and mother." 

All parts of this narrative evolve the same official 
principle. I have been obliged to crowd my com- 
ments into a narrow space. It would have been easy to 
have spread out the subject over a large surface, and to 
have afforded a more popular demonstration of the 
doctrine advanced. But the task would have diverted 
me too far from the main design of the essay. 

An analogous view was afforded, when Peter drew 
his sword and smote off the ear of the high priest's 
servant. Jesus told him to put up his sword into its 
sheath ; and informed him that they, who should take 
the sword, should perish by the sword. My kingdom 
is not to be established by such means. Peter had stood 
amazed, as all the disciples did, when the young man's 
case, with the Master's comments upon it, was pre- 
sented to view. And now the whole thing was inexpli- 
cable to this warm-hearted, zealous, and hasty friend. 
He would reason with himself — I cannot understand 
this man. Money he has refused — on rich men he 
has no reliance — he will not suffer his friends to de- 
fend him — he gives himself up to his enemies — what 
sort of a cause is this, with which 1 have identified 
myself? It was a problem that would have startled 
any ecclesiastical politician. Our different hierarch- 
ies have amassed money, and wielded power; demon- 
strating by their whole history that Jesus was right. 
Even at this ( present day, they must have money to 
extend their denomination, and power to expel here- 
tics, or they see not how it is possible to get along. 

Thus men may reason, But God knows all things. 



ESSAY. 



219 



All means are in his hands. He commits no mistakes. 
His reliance is on moral influence. Of this his dis- 
ciples may have a low opinion. They may not have 
courage to meet danger, nor patience to wait for re- 
sults. But such is the policy of the mediatorial prince; 
and its wisdom has been demonstrated by the experi- 
ment. The rich and the powerful were not called in. 
A moral revolution made u the first last, and the last 
first ;" and the twelve apostles, so small, so illiterate, 
so timid, sit on twelve thrones, judging the twelve 
tribes of Israel. — Whenever rich men and ecclesias- 
tical politicians appeared, they spoiled the whole. 

Having placed my exposition of this interesting in- 
cident above the reach of fair objection, I shall gath- 
er from it the general attributes of ministerial charac- 
ter, of which I am in search; and remark, 

1 . That wealth and power and literature are second- 
ary matters in the constitution of the ministry. When 
they can be obtained on correct moral views they 
may not be rejected. Every thing is good used law- 
fully. On the present occasion the master was to be 
made perfect through sufferings, and his disciples must 
partake in his baptism. Our ecclesiastical hierarch- 
ies reason differently. Like the disciples, they see 
not how the enterprise can be sustained by moral in- 
fluence. 

2. Men of moral worth — men whom he could love 
— the Master sought for. Those whose social char- 
acter was good — who kept the second table of the 
law — and who could rule their own houses. 

3. Men who can catch the spirit of their age, and 
meet all the difficulties of their office and times, — 
who are entirely devoted to his service, in the 



320 



ESSAY. 



form which his providence prescribes — who pre- 
fer conscience to interest, and truth before estab- 
lished dogmas — these he would consecrate as his ser- 
vants. 

The whole subject appears fair enough ; one per- 
fectly manageable; and one, in which ecclesiastical po- 
liticians have uniformly gone astray. The difficulty 
which the advocates of creeds suggest, is one of their 
own making; one which they have never been able 
to control ; and one from which there is no escape but 
by returning to the ground which they have abandon- 
ed. Their tests of orthodoxy are useless and mis- 
chievous instruments, which may as well be papal as 
protestant, and protestant as papal ; with the excep- 
tion, that as protestant there is less power and more 
liberty, and consequently more intelligence. The 
principle of both is the same. 

The argument I have now closed, might be pursued 
on analogous principles in relation to the admission of 
private members ; and thereby a deal of superstition 
might be moved away from the church. But I have 
no room to pursue the illustration in that direction, 
and must leave it with the reader. Other parts of the 
general subject now claim my attention. 



CHAPTER XI. 

The Bible — The Human Mind. 

The inspiration of the bible, — understanding it to 
include the scriptures of the old and new testaments, 
agreeably to the protestant view — must be taken for 



ESSAY. 



221 



granted in this essay. I seek for a starting point on 
some common ground ; and therefore assume, as com- 
monly admitted, the apostolic declaration, — u All 
scripture is given by inspiration of God." If this de- 
claration be true, it would seem to be a very fair in- 
ference, that the scriptures are competent to meet and 
secure their own object — whatever that object may 
be. If they are incompetent to meet that object, it 
might readily be conceded that they would acknow- 
ledge their incompetency; and prescribe some way, 
or point out some legislative provisions, by which 
their deficiencies might be supplied. 

Certain it is that ecclesiastical politicians have not 
found the bible to be sufficient for the objects which 
they have had in view. Tradition has occupied a 
very large space in the history of the church. The 
protestant community has brought in the doctrine, — 
The bible is the only rule of faith and practice : and 
then, as though they doubted the correctness of their 
own maxim, they have immediately turned round and 
formed creeds and confessions of faith. The mo- 
dern version of the protestant maxim is — The bible 
is the only infallible rule of faith and practice ; and 
that maxim has been thus modified, as I conceive, to 
cover the introduction of fallible rules ; and these 
are creeds and confessions of faith. 

The controversy between the advocates of tradition 
and creeds, technically so called, properly viewed, is, 
as I understand the subject, — which of these two is 
the best ? The principle of the two is precisely the 
same, and they introduce like results. The advocates 
of tradition, have a creed — the advocates of creeds^ 
are always appealing to the fathers. Creeds them- 



222 



ESSAY. 



selves are tradition ; i. e. they are fragments, or sys- 
tems in " regular order, 55 of scriptural doctrines, as 
those doctrines were believed in other ages. If, un- 
der the system sustained by tradition, councils have 
convened, and if the papal power has risen under the 
auspices of creeds, councils still regularly assemble; 
and in some general synod, or assembly, or confer- 
ence, or convention, the supreme power is lodged. 
In the protestant world we have "many Masters, 55 
while in the papal world there is but one. Had it not 
been for the division of the protestant church into 
sects and parties, it is exceedingly probable, that long 
ere now, we should have had a protestant pope. And 
had it not been that a supreme power had been ac- 
knowledged in the papal church, which is its unity, 
that church had long since passed away. An entire 
uniformity of opinion among enlightened men, of dif- 
ferent gifts, and differently circumstanced, is not to 
be looked for; unless some other views of divine 
truth, than have yet been received, either in the papal 
or protestant churches, should be presented to the 
consideration of the human mind. 

If, under the regulation of a'church sustained by tra- 
dition, errors in doctrine and worship have arisen, 
the same result has followed under the creed system. 
This is abundantly evident to any mind that has pow- 
er enough to let go sectarian dogmas, and to compare 
any of the creeds with the bible: and to the mind that 
possesses not that power, the fact is rendered evident 
by the contrariety of creeds, and the controversies of 
sects. If papal fathers and councils have said and en- 
acted improper things, protestant fathers and councils 
have erred in the same way. The parallel may be 



Essay. 



223 



drawn very far. If protestants have not gone to the 
same lengths with catholics, it is because the experi- 
ment has not been tried long enough, and the power 
exercised has not had a fair opportunity of extending 
its claims. The principle has been the same in both, 
and the question between them is, which is the best ? 
The maxim that the bible is the only rule of faith and 
practice, which — whether true or not — has been assert- 
ed by one of these parties, yet has been practically sus- 
tained by neither. No protestant sect, in the peculiar 
features of its organization, can be defended by bibli- 
cal statute, any more than the papal church. All are 
away from scriptural ground, and must retreat alike 
into tradition or expediency : — The bible is the 
only rule to "none of them. 

Can it possibly be the duty of any man, who is un- 
der a direct allegiance to the Lord of Glory, accord- 
ing to the principles both of nature and grace — 
whose interests, for time and for eternity, depend es- 
sentially upon the formation and development of his 
own character — who, as a thinking being, is ac- 
countable for his personal gifts, and is required to " be 
fully persuaded in his own mind" — and to whom God 
has given a specific revelation in a popular form, with 
the promise of the Holy Spirit to dwell in and enlight- 
en him — can it be the duty of any man, to turn away 
from that bible? to withdraw his confidence from that 
Spirit? and waste his time and energy in comparing 
" the confused multitude of creeds," or in laboriously 
searching after "the unanimous consent of the fa- 
thers ?" If it be impossible for either ministers or 
people, with but few exceptions, to engage success- 
fully in such intellectual toil, must they take truth on 



S24 



ESSAY* 



trust, and without examination ? If our fathers were 
not able to bear such a yoke, must we bow our slav* 
ish shoulders to receive the heavy burden ? And 
then, may it not be asked, what good shall result from 
such researches? Papal commentators tell us one 
thing — episcopal commentators tell us another thing 
— presbyterian commentators tell us a third thing. 
And certainly it may be readily conceded that one 
of these has good sense, and honour, and party-spirit, 
as well as any other of them. Nay, it would seem that 
the fathers themselves say very different things, and 
may be interpreted figuratively or literally accord- 
ing to the humour, or object, of the expositor. It 
were impossible the thing could be worse, if men 
had the bible put into their hands Without note or 
comment, i. e. without creeds and fathers ; unless in- 
deed the bible alone is the promoter of anarchy and 
the guide to infidelity, as some have plainly enough 
intimated: and even then, one might inquire, — how 
wide is the distance between doubt and unbelief? 

Protestants have said, — do away creeds, and we 
shall have a miserable Babel. Catholics have said, — 
Grant private interpretation, and the community ne- 
cessarily breaks up into sects and parties,(BABEL) as the 
protestant church has abundantly evinced. The argu- 
ment in both cases is the same in principle. The ad- 
vocate of creeds meets his opponent with the same 
difficulties, that the catholic urges against the protest- 
ant ; and whenever the protestant has effectually re- 
plied to his antagonist, he has overthrown his own 
system of making creeds. It is really curious to ob- 
serve, that while the heresy, defended in this essay, is 
charged with a tendency to unitarianism, the whole 



ESSAY. 



225 



reformation has been accused of the same thing. The 
imputation is as good in one case as it is in the other. 

That creeds have produced all sorts of doctrines, is 
a consequence proved by facts. That the abandon- 
ment of creeds, or the authority of the bible alone, 
would produce the same consequence, is an assump- 
tion which calls for facts. The scriptures certainly 
do not contradict themselves. The man, who is in the 
habit of reading them carefully, feels that they are not 
so difficult to be understood ; or that his difficulty aris- 
es from some dogmas, which he learned in early life. 
Jehovah calls for unity of mind, heart, and life ; re- 
bukes divisions ; and assures us that there is but one 
Lord, one faith, one baptism, one hope of our calling, 
and one God and Father of all ; as though he thought 
his own book to be a competent instrument of truth 'and 
love. — Irenaeus reports that — " The church, although 
scattered over the whole world, even to the extremi- 
ties of the earth, has received from the apostles and 
their disciples the faith" — and " this faith, the church, 
as I said before, has received, and though dispersed 
over the whole world, assiduously preserves, as if she 
inhabited a single house ; and believes in these things, 
as having but one heart and one soul, and with per- 
fect harmony proclaims, teaches, hands down, these 
things, as though she had but one mouth. — — As the 
sun is one and the same throughout the whole world ; 
so the preaching of the truth shines every where, and 
enlightens all men who are willing to come to the 
knowledge of the truth." 

Mosheim says — "As long as the scriptures were 
the only rule of faith, religion preserved its native pu- 
rity, and in proportion as their decisions were neglect- 
80 



226 



ESSAY. 



ed or postponed to the inventions of men, it degenera- 
ted from its primitive and divine simplicity." 

Lardner says — " In about three hundred years af- 
ter the ascension of Jesus, without the aid of secular 
power, or church authority, the Christian religion 
spread over a large part of Asia, Europe and Africa; 
and at the accession of Constantine, and the conven- 
ing of the Council of Nice, it was, almost every where 
throughout these countries, in a flourishing condition. 
In the space of another three hundred years, or a little 
more, the beauty of the Christian religion was great- 
ly corrupted in a large part of that extent, its glory 
defaced, and its light almost extinguished. What can 
this be so much owing to, as to the determinations 
and transactions of the Council of Nice, and the mea- 
sures thus set on foot, and followed in succeeding 
times." 

Hilary, and Gregory Nazianzen, as I have shown 
in a former chapter, afford similar testimony. 

The advocates of creeds and ecclesiastical power 
will thus find the facts to be directly against them ; 
and to show that the only way to enjoy harmony, and 
to spread the gospel to earth's utmost bounds, is to 
abandon creeds and ecclesiastical councils, and re- 
turn to the bible and the Spirit of God. There is 
more rhetoric than argument, and more dogmatism 
than reasoning, in the popular eulogy on creeds, and 
in the condemnation of the heresy that abandons them. 
The public take too many things for granted, because 
they are uttered by men whose personal character and 
qualifications seem entitled to their confidence ; and 
who, no doubt, believe the views they advance. 

But let the bible speak for itself. " All scripture," 



ESSAY. 



227 



says Paul, " is given by inspiration of God, and is pro- 
fitable for doctrine, for reproof, for correction, for in- 
struction in righteousness ; that the man of God may 
be thoroughly furnished unto all good works." This 
is surely saying a great deal for the bible. It is an 
apostolic commendation. Peter says, that — "Holy 
men. of God spake as they were moved by the Holy 
Ghost." Ought not human beings to read, to love, to 
study, to pray over, such a book ? Has the human 
mind no. curiosity to know what is said in such a 
book ? Has it no anxiety to understand such a 
book ? Will men be put off by an assertion, oft and 
long repeated, that they cannot understand it ? May 
not itself teach them to understand its own doctrines ? 
Will they take the w r ord of a fellow-man ? — and that 
feiiow-man a partisan? May not the Holy Spirit be 
to them a teacher ? Will they give up this blessed 
book? When all are engaged in controversy, will 
they not revert to it ? When a brother exhorts and 
encourages them to turn to its pages, and seek truth 
for themselves, will they abuse his good name ? throw 
him from their confidence and friendship ? and turn 
him away from the communion of saints, to seek in 
cc the wide world" a companionship for a spirit that 
tenderly loves the bible? Is inspiration worth no 
more than this ? or may it be safely treated thus ? 

Is not nature, like the bible, the work of God ? Is 
the one more full of difficulty than the other ? May 
not every man look abroad upon creation and provi- 
dence, and think and act for himself ? Do not the 
heavens declare the glory of God ? Does not the 
earth show forth his handy works ? Does not day un- 
to day utter speech ? and night unto night shew know- 
ledge? Have not their lines gone into all the earth? 



228 



ESSAY. 



and their words unto the end of the world ? May not 
the invisible things of God be clearly seen, and be un- 
derstood by the things which are made ? Has not 
the whole heathen world been left without excuse, be- 
cause that when he was thus manifested among them, 
they did not like to retain him in their knowledge ? 
And yet concerning these things, one man says . one 
thing, and another man says another thing ; — one phi- 
losopher publishes one theory, and another philosopher 
publishes another theory. Ought men therefore to be 
forbidden to look upon the works of G od ? to know 
whatever they may have ability to learn? or to use 
whatever they may have power to employ ? Ought 
we to have an infallible pope in science, to control hu- 
man researches? councils to determine what is meant 
by any of the laws of nature ? or philosophic creeds 
authoritatively arranging those laws " in regular or- 
der? 53 Because some systems are old, and have reigned 
over hordes and generations of slavish disciples, are 
they therefore right ? because others are modern, are 
they therefore wrong ? Are nature's laws no rule to 
the human mind ? and must private interpretation be 
abandoned as a vain, silly, thing, because men think, 
and philosophers reason, differently ? Must society 
be broken up into sects and parties, that men who 
think alike about spots on the sun, phases of the 
moon, motions of the planets, the circulation of the 
blood, or modes of agriculture, may live together? 
What kind of a world should we have, if the prin- 
ciples of education and policy, adopted by papal and 
protestant ecclesiastics, were carried through ? What 
kinds of government have we had, since politicians 
have acted on analogous principles ? 



ESSAY. 



229 



I shall be told by some subtle debater of theologic- 
al matters, that the parallel just drawn is not fair — 
that the cases are not alike — that these are different 
things, &c. There is more or less of that thing pop- 
ularly called jesuitism, in all sects. All round contro- 
vertists take and give, as may suit themselves. If a 
sceptic were to attack the inspiration of the bible on 
account of its supposed mysteries, the theologian 
would immediately ask him— are there no mysteries 
in nature ? and call upon him to explain how the least 
spire of grass grows ? Who does not know that the 
Redeemer instructed his disciples by, and that the bi- 
ble is full of, such analogies ? What are the rites 
and ceremonies, which have been adopted by any or 
all of the sects, but so many analogies ? Transub- 
stantiation itself cannot dispense with the principle of 
analogy? — I return to my question — what kind of a 
world should we have, if, because men have different 
ideas about the laws of nature, or because a great ma- 
ny transgressors of these laws may be found, we 
should award to some pope, or council, the use of our 
senses ? allow them to make a creed for us ? and nei- 
ther see, nor hear, nor feel, any thing but what they 
shall prescribe ? 

But hold — has not this very thing, or something 
like it, been actually done. " Before the times of Ga- 
lileo and Harvey the world believed in the stagnation 
of the blood, and the diurnal immovability of the earth ; 
and for denying these the one was persecuted, and the 
other ridiculed." — " Galileo was condemned at Rome 
publicly to disavow his sentiments, the truth of which 
must have been to him abundantly manifest. Are 
these then my judges ? he exclaimed, in retiring from 
20* ' 



230 



ESSAY. 



the inquisitors, whose ignorance astonished him. He 
was imprisoned, and visited by Milton, who tells us, 
he was then poor and old. The confessor of his wi- 
dow, taking advantage of her piety, perused the MSS. 
of this great philosopher, and destroyed such as in 
his judgment were not fit to be known to the world." 

" The intelligence and the virtue of Socrates were 
punished with death. Anaxagoras, when he attempt- 
ed to propagate a just notion of the Supreme Being 
was dragged to prison. Aristotle, after a long se- 
ries of persecution, swallowed poison." — " Cornelius 
Agrippa was compelled to fly his country, and the 
enjoyment of a large income, merely for having dis- 
played a few philosophical experiments, which now 
every school-boy can perform ; but more particularly 
having attacked the then prevailing opinion, that St. 
Anne had three husbands, he was so violently perse- 
cuted, that he was obliged to fly from place to place. 
The people beheld him as an object of horror; and not 
.unfrequently, when he walked, he found the streets 
empty at his approach. He died in an hospital." — 
" When Albert, usually called the great, an epithet 
he owed to his name De Groot, constructed a curious 
piece of mechanism, which sent forth distinct vocal 
sounds, Thomas Aquinas was so much terrified at it, 
that he struck it with his staff, and to the mortification 
of Albert annihilated the curious labour of thirty 
years." 

w Descartes was horribly persecuted in Holland, 
when he first published his opinions. Voetius, a bi- 
got of great influence at Utretcht, accused him of 
Atheism, and had even projected in his mind to have 
this philosopher burnt at Utrecht in an extraordinary 



ESSAY. 



231 



fire, which, kindled on an eminence, might be observ- 
ed by the seven provinces." — "Lord Bacon, in his 
prophetic will, thus expresses himself : — For my name 
and memory, I leave it to men's charitable speeches, 
and to foreign nations, and the next ages." 

It is all of a piece. The literary, political, and ec- 
clesiastical worlds have all been alike. When men 
were not permitted to look on the broad face of nature 
for themselves, and were bound down to obey the will 
of stupid and vindictive despots, I do not wonder that 
the bible was abducted ; an<J that even now we must 
not look on the biblical page, excepting as interpret- 
ed by creeds and catechisms, or as we may be permit- 
ted by some ecclesiastic. It cannot long be so. Po- 
litical liberty is opening up a portal for the human 
mind. Philosophers, and moralists too, will be free. 

It might be no uncommon thing that multitudes of 
private professors of Christianity should be ignorant 
of the value of God's inspired book, because they may 
not be able to read. Breviaries, summaries, creeds, 
— something palpable to the eye, or easily committed 
to memory, — might interest and captivate them. But 
that intelligent and gifted men, whom Jesus command- 
ed to teach to every creature, all things whatsoever he 
had commanded, should meet in solemn council, in the 
name of the Lord Jesus, and in terms, so distinct and 
awful, call upon the Holy Ghost to inspire, or direct, 
them, should have framed a creed — should have un- 
dertaken to carve the sacred volume into " regular or- 
der" — and to substitute such a manual for " the all 
things" which Christ had commanded, is most aston- 
ishing. This the clergy have done ; and the man who 
will not come in submissively under their system, they 



232 



ESSAY. 



eject from their communion. On the temple doors, 
where such transactions are exhibited, the Spirit of 
judgment has written — Ichabod — the glory is de- 
parted. Eut those who may not be able to read the 
bible, will not be able to read, or understand, the in- 
scription. 

I am not sure, that some protestant bishop or pro- 
fessor will not say to me, that the bible, in the text 
quoted, is merely represented as being profitable. 
What then? There is room afforded for some inven- 
tion of men, less profitable, equally as profitable, far 
more profitable, and indispensably necessary to save 
the church from becoming a Babel, or sinking into uni- 
tarianism and infidelity — which ? — But let the term 
be taken in its popular sense. If the scripture be pro- 
fitable for doctrine, why have we it not used for doc- 
trine ? if for reproof, why is it not employed for re- 
proof? if for correction, why is it not the instrument 
of correction ? if for instruction in righteousness, why 
is it not the actual source of instruction? It may be 
replied, that the scriptures are thus employed. True, 
with the creed as an expositor, but not without. The 
bible may not teach doctrine, utter reproof, undertake 
to correct, and offer any instruction, without permis- 
sion from an ecclesiastical court. Has the apostle re- 
ferred to any such restrictions ? Or might not any 
plain, honest-minded, man, feel at liberty to read for 
himself? and particularly when he hears the Redeem- 
er charge the Jews at large — " Search the scriptures ; 
for in them ye think ye have eternal life, and they are 
they which testify of me." 

The phrase, " Man of God," is often used as de- 
scriptive of an official person. Surely then ministers 



ESSAY. 



233 



ought to be students of the bible, and to find it profit- 
able to furnish them unto all good works. Unhappi- 
ly, however, the ministers and the elders, are the on- 
ly ones who are called upon to subscribe the creed. 
Many who are proposed for the eldership object to 
subscription ; — the people have not the creed ; they 
know nothing about it ; they never read it — a copy of 
it may not be found in the neighbourhood ; but the 
minister — he cannot read straight lines in the bible ; 
the professor in a theological seminary — he must 
swear most solemnly on the side of the creed. In 
the hands of these men, who ought to love the bible 
most intensely, and study it the most diligently, it is 
most likely to bring in unitarianism, or to dethrone the 
pope! How profitable the scriptures must be to these 
"MEN o? God ! 

After all, what is the scriptural use of the term pro- 
fitable? The same apostle informs us, that the 
Jewish dispensation was done away because of its 
unprofitableness : i. e. It could not take away sin ; 
it was not able to cleanse the conscience of the wor- 
shipper. As a typical system it was profitable, for 
it served its purpose ; beyond that purpose it was un- 
profitable, because it could accomplish nothing 
more. The scripture, given by inspiration of God, is 
profitable for certain things. Of course it is com- 
petent to accomplish those things. These things are 

DOCTRINE, REPROOF, CORRECTION, INSTRUCTION IN 
RIGHTEOUSNESS, THOROUGHLY FURNISHING THE MAN 

of God unto all good works. Now to accomplish 
these very things, for which the scriptures are declar- 
ed to be so sufficient and ample, creeds have been 
framed, throwing doctrines into regular order, and 



234 



ESSAY. 



furnishing tests of orthodoxy. It is in this connex- 
ion, that we are told the scriptures are unprofita- 
ble, seeing that the most corrupt, as well as the most 
excellent, will bear them as a test ; and seeing that 
they will divide the church into sects and parties, as 
the protestant church, with all her fragments of papal 
philosophy and discipline, has abundantly evinced. I 
pray the reader honestly to ask himself — in what way 
are the scriptures profitable, under such misgivings 
and regulations ? Which is best ? — protestant or pa- 
pal provisions? The last may have the greatest vari- 
ety and the most magnificence of forms ; and the ig- 
norant, like the church during her childhood, or non- 
age, may love such things. It may not, possibly, be 
very hard to persuade protestants to become catho- 
lics: §}j Vv nen their creeds are gone, what shall they 
do with an unprofitable bible? — Is this the reason 
of the fear I have so often heard expressed ? Let pro- 
testants then return to the bible, and trust their Mas- 
ter. His Spirit will lead them and their people into 
all truth. 

I have remarked, that the advocates of the great 
protestant maxim seem to think it to be very equivo- 
cal ; for though they stoutly defend it in controversy 
with those who may not be immediately attached to 
their own party, they certainly do not carry it out in 
their own sectarian connexion. They have another 
law for the regulation of their own ecclesiastical fam- 
ily ; and it is very certain that the bible has not enact- 
ed all the peculiarities of all the sects. The thing is 
impossible ; notwithstanding each sect does most con- 
fidently appeal to the bible. It may, perhaps, be 
worth while to ascertain the place which the bible is 



ESSAY. 



235 



intended to occupy, by analyzing the protestant max- 
im itself. 

On what ground is the bible a rule at all? All hu- 
man beings are not without law r to God, but are un- 
der law to Christ. The annunciation of the first pro- 
mise of a Saviour, placed all mankind under the media- 
torial institute. The public order, thus given, has, at 
no time, been recalled. If this be so, all mankind are 
under the mediatorial institute. The bible then be- 
comes obligatory on the human conscience, because it 
is the word of God — the commandment given by the 
Lord from heaven. If this be the reason, it will follow, 
that any other commandment of his, which may be 
addressed to a human being, is equally obligatory. Is 
there any other commandment? The reader will 
please distinctly to embrace this question ; because its 
answer may lead to an important conclusion. 

For the present I shall confine my argument to the 
old testament. There was a time when not a single 
page of the old testament had been written. Moses 
is sent after many ages and generations had passed 
away, and was the first to introduce into the world a 
written book, as inspired from heaven. The word 
of the Lord came by Moses. What was the law be- 
fore Moses came ? The word of the Lord came to 
Abraham; what was the law before Abraham's day? 
The word of the Lord came to Noah ; what was the 
law before the flood ? Could the word which came 
to Moses be a rule to Abraham ? or that which came to 
Abraham be a rule to Noah ? or that which came to 
Noah, be a rule to Enoch ? And when the Mosaic 
law was perfected, was it a rule to other nations than 
the Jews ? or now that its obligation has expired, is it 



236 



ESSAY. 



a rule to us ? Was the law before Moses evangelical ? 
or that before Abraham? or that before Noah? All 
these matters are entitled to serious consideration, and 
propose, what may be, a popular difficulty, in some- 
what of a novel form. 

In endeavouring to explain the matter involved in 
these various questions, I will take an apostle for my 
guide. Paul, in his epistle to the Romans, observes 
that,-— "As many as have sinned without law, shall 
also perish without law : and as many as have sinned 
in the law, shall be judged by the law ; in the day when 
God shall judge the secrets of men, by Jesus Christ, 
according to my gospel" Here then is a difference 
between being in the law, and without the law ; and a 
difference distinctly recognized at the bar of the 
judge: for they who have sinned in the law, shall be 
judged not without law, but by the law; and they who 
have sinned without law, shall perish, not in the law, 
but without law. Yet both are to be judged by Jesus 
Christ, and according to the gospel. 

How then stands the fact ? The Jew made his boast 
of ttiQ law. He was therefore under the law. The 
Gentiles, on the other hand, had not the law; yet, says 
the apostle, " they do by nature, the things contained 
in the law;" and " these, having not the law, are a law 
unto themselves; which show the work of the law writ- 
ten on their hearts, their conscience also bearing wit- 
nessed their thoughts the mean while accusing,or else 
excusing one another. If the law, given by Moses } had 
not been enacted, the Jews would have done by na- 
ture the things contained in the law, and would have 
shown it to be written on their hearts. When the law 
was enacted, the Jew did not lose what he possessed 



ESSAY. 



237 



before in common with the Gentile. He retained it all ; 
and being taken out of a state which is described as 
nature, he was put into a state which is called elec- 
tion ; and to the election the law was given. The 
old testament, or " the oracles of God," was a speci- 
fic rule to the election, awarding their peculiar pri- 
vileges, and prescribing their peculiar duties : and it 
was a rule to none else. Yet the Jews were not pro- 
hibited from studying the laws of nature, and diving 
as deep into philosophy as either their ability or their 
opportunity enabled them to do. The philosophy of 
nature is not opposed to evangelic truth. There was 
then no such idea, as that which appears to be very 
common now, that the heavens and the earth display 
nothing of an evangelic character. No reason was 
then assigned why a human being should not acquire 
truth wherever it was to be found, and regulate him- 
self accordingly. Solomon's mind ranged over all the 
Creator's works, and transcribed on the biblical page 
whatever he learned ; and many a heathen philoso- 
pher uttered ideas and advanced doctrines, whose in- 
fluence is felt in the Christian church at this day. 
But when yoti refer to the election, or to their partic- 
ular position and responsibilities, their standard was 
the law^ or the old testament scriptures. These were 
Jehovah's word, or oracles, to them, in connexion 
with their official privileges and duties ; and these ad- 
vantages were very great, as Paul declares. 

It is here to be distinctly observed, that when the 
Saviour came into the world, the Jews had corrupted 
their institute by tradition, and made void the law 
of God by the commandments of men. Yet they 
talked very enthusiastically about Abraham and Mo- 
21 



238 



ESSAY. 



se s, and about the law and the sabbath ; had the old 
testament read to them every sabbath, honoured the 
priesthood, and carefully observed the commanded 
sacrifice. They, however, did not know the Saviour 
when he came, taught false maxims of social life, mis- 
understood the scriptures, were divided into sects, — 
one saying one thing, and another saying another 
thing, about u the oracles of God" and their doctrines 
— and finally crucified the blessed Saviour. And 
though he called upon them, notwithstanding their 
sectarian and philosophic divisions — divisions which 
were palpable enough, while yet they gloried in 
their Mosaic unity — though, I say, he called upon 
them, notwithstanding their contentions and traditions, 
to search the scriptures, yet he could not recover 
them. The wisdom of his doctrines they acknow- 
ledged, and yet resisted him ; his miracles they saw, 
and yet rejected him. The disciples followed under 
his commission, but were obliged to turn to the gen- 
tiles. Such an unhappy state of the public mind was 
not suddenly produced. The " commandments of men" 
came in by degrees ; " traditions" beginning, perhaps 
no one could tell where, were accumulated with the 
growing corruptions ; judgment was not speedily exe- 
cuted ; but as it had been promised that the Jewish 
dispensation should not run out until Shiloh should 
come, even the enormous infidelity of the priesthood, 
could not make the promise without " effect." The 
whole spirituality of the divine institute seems to have 
been merged in a series of political calculations ; yet 
the Saviour came, as God had declared by the pro- 
phets. 

A parallel argument may be drawn out in relation to 



ESSAY. 



239 



the new testament. Christ came to set up " the king- 
dom of heaven." A second election was proposed 
in the divine will. The gentiles, who had the law 
written on their heart, and who did by nature, the 
things contained in the law, were now brought in. God 
had manifested among them that which may be known 
of him ; the invisible things of him, even his eternal 
power and Godhead, could be clearly seen by them, 
being understood by the things which are made ; and 
his providence ever preserved his " witness" among 
them. The promise given to Noah, that the world 
should no more be destroyed by a flood, was fulfilled, 
notwithstanding the wickedness into which they had 
fallen. And now, when separated in their turn to be 
" the people of God," they lost nothing which was 
their privilege by nature, or which belonged to their 
constitution as intellectual beings. The "election" 
brought them new privileges — an advantage every 
way — but chiefly this, < c that unto them were commit- 
ted the oracles of God." 

It seems, however, that nature is represented as 
worth but little, and to teach nothing evangelical. 
Nature is often exhibited as opposed to revelation. 
The moralist who talks about nature is immediately 
suspected of infidelity. Sceptics themselves accuse 
the bible of being contrary to nature, and for this rea- 
son throw off all the peculiarities of the dispensation 
of mercy and forbearance under which they live. 
Learned men have been treated like Satanic emissa- 
ries ; and philosophy is supposed to be entirely out of 
place, when employed as an adjuvant to Christianity. 
And this idea, which makes philosophy so suspicious 
a matter, has been appended to the protestant maxim 



240 



ESSAY. 



that " the bible is the only rule of faith and practice,* 5 
or has been employed as an illustration of that maxim. 
And if this be the sense in which controvertists ad- 
vance it, then I aver for myself that it is not true, ei- 
ther when the bible is declared to be the only rule, 
or the only infallible, rule. For both Jesus and 
his disciples did appeal to nature, as any moralist 
may do now, with confidence and effect. Those, w T ho, 
in the present day have not the new testament, are in 
a relation to the Christian community, technically so 
called, like that in which the old gentiles, who had 
not the law, stood to the Jews. Nature is a term 
descriptive of the world under the mediatorial institute. 
The righteousness of faith was proclaimed to Adam — 
Noah was its heir — Abraham, who exemplified it, 
was the heir of the world — and the bible was intend- 
ed to set it forth. Nature and the election evolve the 
same essential principles ; and> any definition of the bi- 
ble, as an instrument of government, which shuts out 
nature as having no influence on, or connexion with, 
evangelic responsibilities, is necessarily inaccurate. 

But if the bible is asserted to be the only rule, or 
the only infallible rule, to the church as such, in 
opposition to tradition, and the commandments 
of men, then I readily admit its truth. If I should 
be asked for my proof, I should answer, that tradi- 
tion, and the commandments of men were most point- 
edly and positively rejected by the Redeemer; and 
for this special reason, that they made void the law 
of God, given in the scriptures. Accordingly the 
protestant maxim was brought in at a time, when 
tradition and creeds and councils had run aw r ay with 
the human mind, and had corrupted the church. 
Take away the old testament and po act of hu* 



ESSAY. 



241 



man authority can sustain the Jewish church. An 
election, by which form and offices and ordinan- 
ces, other than those which belonged to nature, were 
given to the Jewish nation, must occur by divine au- 
thority; and the fact of that authority being exercised 
was established by miracles, or works which betok- 
ened that the Lord himself uttered the command which 
separated that people for himself. Take away the 
word of truth which came by Jesus Christ and was 
repeated by his disciples, which was established by 
miracles and was at last written in the new testament, 
and there is no authority by which the Christian 
church exists. All the ordinances, offices and privi- 
leges, which are peculiar to this community constitut- 
ed by a second election, owe their origin to the pre- 
scriptions belonging to the new covenant. Christians 
have no more right to interfere with their priesthood 
or ordinances, than the Jews had with theirs. They 
who do interfere with these things, and then plead, in 
favour of what they have done, tradition, the fathers, 
councils, &c. are in the very same situation in which 
our Lord found the Jews, and which he reprobated in 
such unqualified terms. 

This new covenant, by which the new " election" 
was constituted, or by which " the kingdom of hea- 
ven" was set up, was proclaimed by the Son of God 
himself, as far as his hearers were " able to bear." 
His disciples, to whom he committed the work of car- 
rying on what he had begun, were more minute in 
their explanations. As Paul describes the process — 
" The great salvation first began to be spoken by the 
Lord, and was afterwards confirmed unto us by them 
that heard him, God also bearing witness, both with 
21* 



242 



ESSAY. 



signs and wonders, and with divers miracles, and gifts 
of the Holy Ghost, according to his own will." These 
disciples, as Peter declares for himself, " endeavour- 
ed 55 that the church might " be able 55 after their " de- 
cease 55 to have the truths which had been taught " al- 
ways in remembrance* 55 To accomplish this object, 
instead of leaving those truths to be handed down by 
tradition, they committed them to writing, and em- 
bodied them in certain ordinances which had been de- 
livered to them. While this process was going on, 
every step the disciples took was confirmed by divine 
authority. God was their witness. Nothing was 
equivocal At the same time great forbearance was 
extended to the Jews, and Jewish ceremonies appear 
not unfrequently mingled with Christian ordinances. 

Under the old testament, when any thing new was 
appended to the institutions which Moses had given, 
Jehovah was consulted and his decision was obtained. 
The monarchy was not established without his con- 
sent. Every prophet proved himself to be a bearer 
of a divine message by a miracle, while the ordina- 
ry priesthood and elders came in under the action of 
the established laws of the dispensation. When then, 
as historians report to us, and as facts compared with 
the bible abundantly manifest, ecclesiastics changed 
the whole face of the church and gave it a new 
form, it behoved them to have a " Thus saith the 
Lord, 55 for what they did; and to exhibit a miracle, 
or a multitude of miracles, in support of their preten- 
sions. Protestants are perfectly right in taking this 
ground in controversy with catholics ; presbyterians 
are perfectly right in taking this ground, in' con- 
troversy with episcopalians; independents are per* 



ESSAY. 



243 



fectly right in taking this ground in controversy 
with presby terians ; and anti-creed men take this 
ground in controversy with the advocates of creeds. 
A " Thus saith the Lord," brethren, if you please. 
Miracles in behalf of your ecclesiastical mea- 
sures, we demand. The pope — -the episcopal di- 
ocesan — the presby terian minister as distinct from 
the elder — the presbytery — the synod, or confer- 
ence, or convention — nata£ and thing, where is the 
" Thus saith the Lord," uttered by some prophet, 
performing a miracle in attestation of his commission? 

It is worthy of farther remark, that the miracles 
of the Lord and his disciples were wrought in the 
presence of the people. If the proof was presented 
to them, of course the things to be proved were dis- 
tinctly stated. Of what use could the proof be, if such 
was not the fact? Publicity, in truth, was one of 
the most distinguishing characteristics of the Master's 
course and doctrine. " There is, 55 said he, "nothing 
hid, which shall not be manifested ; neither was any 
thing kept secret, but that it should come abroad." — 
a What I tell you in darkness, that speak ye in light : 
and what ye hear in the ear, that preach ye on the 
house tops." This secret policy — these mysteri- 
ous movements — this hiding of biblical doctrines — 
formed no part of his official proceedings. Such ope- 
rations he left to his enemies, who, being guided by 
traditions and the commandments of men, did not 
know how to act an open, guileless, and generous 
part. Ambition moulded not his career; plot and 
stratagem belonged not to his official transactions ; and 
any proposition to act on sinister motives, or to seek 
power which did not belong to him, he indignantly 



244 ESSAY. 

frowned from bis presence. Never did the ministry 
of reconciliation act more unworthy of their commis- 
sion, or more unlike their Master, than when they took 
the bible from the people; tilled their minds with ab- 
stract metaphysical dogmas, instead of plain scrip- 
tural truth; and acquired the art of managing the pub- 
lic by secret influence. Ministers ought to be the 
light of the world — the gospel is not a candle put un- 
der a bushel. 

The conclusion, which I have reached, is simply 
this : — that the bible is the only rule for the peculia- 
rities of " the election." It develops the great prin- 
ciples of the mediatorial institute; and, including with- 
in itself whatever belongs to nature, it goes farther 
— is a special revelation and rule to those who are 
under it, and points out the line in w T hich Jehovah has 
fulfilled the various prophetic declarations he had 
made. But it is not at war with philosophy, nor does 
it forbid any man to study, or to understand, or to 
make use of, the word of God expressed in any other 
form. It is here that popes, and councils, and creeds, 
and confessions of faith interfere with the peculiar pre- 
rogative of the bible. They create an election within 
" the election, 55 and appoint officers and enact laws for 
those who fall within their own election, while they ap- 
propriate the ordinances and offices which Christ has 
established for his " election. 55 Accordingly we have 
now, as in the winding up of the former economy, 
tradition and the commandments of men, while 
no man dare to take the bible for the only rule to 
the church, as such. Nature was not the rule to the 
Jewish, nor is it the rule to the Christian, dispensation. 
The offices and ordinances of each, were appointed 



ESSAY. 



245 



solely by the covenants under which they respective- 
ly originated. Thus these things ought to be consid- 
ered now : but mankind may obstinately detewnine to 
live under the direction of creeds, till the hour of 
judgment shall come. 

In defence of this system, it has been pretended, as 
in the definition already considered, that in creeds 
scriptural doctrines are put into " regular order." 
Surely this must be presumptuous in the highest de- 
gree. Is the disciple greater than his Lord? Is it 
not enough for him to be as his Lord ? Did the Jews, 
by tradition and the commandments of men, mend the 
national polity which Jehovah had established ? Or 
teach their children divine truth in a better way ? Or 
did they not make void the law of God ? And have 
not the abstract propositions of a creed, or catechism, 
broken up the very associations in which divine truth 
was placed? and by which the Holy Ghost was plea- 
sed to illustrate that truth ? 

The reader has no doubt heard the student com- 
plain, that, after returning from a walk, he found his 
study swept and cleaned, and all his books and pa- 
pers put 44 in order." But alas, every thing was out 
of order for him. In this way ecclesiastics some- 
times 44 cleanse the sanctuary." Every thing is put 
44 in order ;" but it is not M the due order of the sanc- 
tuary." The people find not scriptural doctrines as 
ministers arrange them. The ministers themselves 
disagree, and every sect has its own " order." Here it 
was where my own troubles, so far as scriptural doc* 
trines are concerned, commenced. It was with no 
small surprise I discovered, that truth stood in one 
connexion in the confession of faith, and in another 



246 



ESSAY. 



connexion in the bible ; and researches, which I had 
supposed myself to have closed, were to be recom- 
menced, and with a guide that I had before seen only in 
a mask; but which now came forth undisguised in form, 
and imperative in tone. The man who has been in 
this situation, and has bowed to the mandate to fol- 
low this guide, thus unmasked, knows what is meant 
by the above disclosure. None other can appreciate 
it. And he knows that scriptural doctrines are any 
thing else than u in regular order" in a creed. 

But in estimating the comparative merits of moral 
doctrines in a scriptural form, and in " the regular 
order" of a creed, it is to be remembered that the 
question involves the character of an instrument of 
education. The human mind is to be instructed ; an 
not one mind, but many minds, with a great variety o 
power, and under great variety of circumstances. — 
Which is best for such a purpose ? a compend of ab 
stract propositions ; or a manual sustained by all the 
popularity which living circumstances can give it? a 
volume which mingles facts with doctrines ; or that 
which offers naked metaphysics ? a book which is 
known to be inspired of God ; or that which origi- 
nates in human authority ? Which is most likely to ex- 
cite thought, interest the feelings, or secure obedi- 
ence ? Let me throw this subject into different forms. 

1. Every individual is called to think. The secret 
of education is wanting, when this object is not sought 
nor attained. Every man must be fully persuaded in 
his own mind ; must have the kingdom of God set up 
in his own heart ; must be personally regenerated and 
sanctified through the truth ; and must be prepared to 
give in an account for himself. Nor is that all. Ev- 



ESSAY. 



247 



ery man has his own peculiar gift of God. All are 
not alike. Some have ten talents, some have five, 
some have two, and some have one. Each one must 
act according to his ability, and account for whatever 
he has personally received. No pope, nor council, of 
any size or pretensions, can possibly regulate society 
thus constituted, provided they all think. In such a 
case, they will and must be free. God alone can go- 
vern them. Unity under these circumstances will 
be " the unity of the Spirit." Any other unity, whe- 
ther the result of arbitrary power, or of social com- 
pact, is giving a stone to a child when he asks for 
bread — a serpent for a fish — a scorpion for an egg. 
Spiritual death ensues, as all history testifies. 

This matter is very happily wrapped up in faith, 
without which it is impossible to please God. For 
mark — what is faith? Is it not the belief of that 
which we know ? How can a man believe in him, of 
whom he has not heard ? Is not faith a belief of the 
testimony of God ? and how can a man believe that 
of which he is utterly ignorant? Paul has beautifully 
illustrated this subject, when stating the practical 
operation of faith, he remarked — " Faith is the sub- 
stance, or subsistence, of things hoped for, and the 
evidence of things not seen." The exercise of believ- 
ing creates in the mind the subsistence of things hop- 
ed for, which, without believing would not exist in 
the mind ; the exercise of believing affords to the mind 
the evidence of things not seen, the evidence of which 
the mind has not without believing. To illustrate by 
analogy — The man who thinks does, by the very 
process of thinking, receive into his mind the subjects 
of which he thinks; and without thinking he never 



248 ESSAY. 

can get those 'subjects 'into his mind. It is by 
thinking he perceives their evidence, and without 
thinking he cannot perceive their evidence. Were 
the objects presented to him to be recognised by the 
eye, then by seeing he would have them subsisting in 
his mind ; by seeing he would obtain their evidence. 
Men learn to know and do things by doing them. 
Hence the Redeemer told the Jews — "If any man 
will do his will, he shall know of the doctrine, whe- 
ther it comes from heaven, or whether I speak of 
myself." So it is with faith. By believing, men learn 
to believe. The objects of their belief are thus 
brought to exist in their own mind, and are surround- 
ed with the vivid evidence of truth. Manifestly then 
the great object in religious education, and the very 
import of faith, is the illumination and discipline of 
each individual mind. The philosophy of morals, in 
this view, is the philosophy of all science. 

How then is this object to be gained ? Would you 
take away truth from the mind which you wish to know 
truth ? or the testimony of God from the man whom 
you would induce to believe that testimony ? Would 
you substitute something else ? and not suffer an inqui- 
rer, like the Bereans of old, to examine the scriptures, 
whether that substitute be accurate ? Did Jesus, who 
appealed to his works, preach thus ? or did he tell his 
hearers to search the scriptures ? Did Paul preach 
thus ? or did he send epistle after epistle ? and charge 
his readers to look well to their condition, that their 
faith might stand, not in the wisdom of men, but in the 
power of God ? When these substitutes are provid- 
ed, is therfe no danger that the wisdom of men will 



ESSAY. 



249 



take the place of the power of God ? When scriptu- 
ral doctrines are detailed " in regular order," for the 
purpose of easy and accurate learning, will not the 
bible, — where these doctrines are supposed not to be 
" in regular order," and which must therefore require 
more labour to comprehend, — be neglected and un- 
studied ? Cannot those, who talk so much about " to- 
tal depravity," see the probable consequence of their 
own project? Nay, at this day, are not the doctrines 
of creeds far better known, than the contents of the 
bible ? — I appeal to any man, who is at all acquaint- 
ed with the Christian community, whether the tech- 
nical terms of scholastic theology do not make up the 
vocabulary of both ministers and people ? and their 
meaning, the subject of preaching and of controversy ? 

How is the object in view to be gained ? By force ? 
Can you compel men to think — to believe — to love 
— to hope ? Did ecclesiastical power ever enlighten, 
convince, or sanctify one immortal mind ? Did Christ 
adopt this method ? Did his disciples pursue, or re- 
commend, such a course? What does God mean by 
the phrase — " Not by might, nor by power, but by 
my Spirit ?" How rapidly would men make philoso- 
phers, in this way? Shall we whip children into the 
fear of God? What has ecclesiastical power ever 
done in the world? excepting to aid the civil arm, 
or compel the civil arm to aid it, in degrading the 
human mind to the lowest state of ignorance and 
bondage? Look abroad over the world — read its 
history — and decide. 

How is the object in view to be gained ? Would 
you call from the lofty pinnacle of knowledge to every 
passing stranger — " Come up hither," — after having 
22 



250 



ESSAY. 



drawn up the ladder, by which you reached the pin- 
nacle yourself ? or, which is the same thing, would 
you teach abstract propositions without showing how 
you arrived at them ? If not, — if you must show the 
way by which you reached them, what is the use of 
the compend, which describes not the way ? Assur- 
edly the bible is not constructed as a sectarian creed 
is. God, in instructing the human mind, has adopted 
a very different course, having furnished it with a po- 
pular book, and employed men to address it, not with 
fixed scholastic formalities, but under the full flow of 
sympathies most highly excited. The scholastic ex- 
ercises he has identified with a father's anxieties, with 
a mother's feelings, and with domestic scenes. This 
thing called a creed Jehovah never made ; but has 
sought to teach the human mind according to its own 
characteristics, and by agencies belonging to its own 
essential relations. As a popular instructor of mind, 
of varied mind, of mind in various countries and ages, 
never was there a book, on pure philosophical princi- 
ples, to be compared with the bible. The time is at 
hand, when it shall take its own proper place, and be 
hailed from the rising to the setting sun, as the world's 
guide to everlasting glory. 

2. The human mind is called to hold direct commu- 
nion with God. Our fellowship is with the Father, 
and with his Son, Jesus Christ, our Lord. u What ! 
know ye not that your body is the temple of the Ho- 
ly Ghost which is in you, which ye have of God ?" 
How then shall the mind hold communion with a be- 
ing who is not permitted to speak to us ? whose word 
we are not permitted to hear ? and whom, it is said, 
we cannot understand ? Or if, when God speaks to us, 



ESSAY. 



251 



his sentences are not properly arranged, and his sen- 
timents not in proper order, so as to suit ignorant 
men, or those who may not agree with each other in 
opinion, how can we have fellowship with him when 
he speaks? Is it not strange that intelligent men 
should withdraw, or practically supersede, the bible 
under such circumstances? Yet, what else can be 
made, either of papal or protestant movements in re- 
lation to this subject ? 

But then it will be said that there are great difficul- 
ties in the bible, and that the general mind cannot re- 
move, or explain them. There are difficulties about 
every thing, and therefore it is that men must learn to 
think. The child comprehends but little, when it 
first begins to learn. Every science presents a simi- 
lar aspect to every disciple. Yet to acquire things 
by rote, and rapidly recite the scientific creed of some 
preceptor, is the poorest system of education that 
ever was devised, and betrays as much the ignorance 
of the teacher as that of the pupil. How many un- 
derstand the works of nature ? How many can furnish 
a detail of astronomical science? Shall the ignorant 
therefore not be permitted to look abroad upon the 
Almighty's works? In fact, when the controvertist 
states these difficulties, he is furnishing the reason 
why the bible should be constructed as it is. It de- 
mands inquiry ; it calls for thought ; it presents a great 
variety of view; that every mind may catch something, 
and each commence at a spot, where it has discover- 
ed that which appears to be most suitable to itself. 
The uniformity, to which creeds pretend, disregards 
this variety of mind, and cannot adapt itself to every 
man's peculiarity. 



252 



ESSAY, 



Mr. Erskine, in his U remarks on the internal evi- 
dence for the truth of revealed religion," has very 
happily described this matter. He says — "Most 
people in this country, (Britain) and probably even the 
majority of the population in Europe, think that they 
understand Christianity ; and yet a very small propor- 
tion of them have read the bible with that degree of 
ordinary attention, which they bestow upon the com- 
mon concerns of life. Their ideas on this subject are 
derived almost entirely, from creeds and catechisms, 
and church articles, or human compositions of some 
kind. The evil consequences arising from this, are 
most grievous — To convince ourselves that they are 
indeed so, to a high degree, we have only to compare 
the two methods. 

" In the bible, the Christian doctrines are al- 
ways stated in this connexion : They stand as indica- 
tions of the character of God, and as the exciting mo- 
tives of a corresponding character in man. Forming 
thus the connecting link between the character of the 
Creator and the creature, they possess a majesty 
which it is impossible to despise, and exhibit a form 
of consistency and truth, which it is difficult to dis- 
believe. Such is Christianity in the bible; but in 
creeds and church articles, it is far otherwise. 
These tests or summaries, originated from the intro- 
duction of doctrinal errors and metaphysical specula- 
tions into religion ; and in consequence of this, they 
are not so much intended to be the repositories of 
truth, as barriers against the encroachment of errone- 
ous opinions. The doctrines contained in them there- 
fore are not stated with any reference to their great 
object in the bible, — the regeneration of the human 



ESSAY. 



253 



heart, by the knowledge of the divine character. 
They appear as detached propositions, indicating no 
moral cause, and pointing to no moral effect. They 
do not look to God, on the one hand, as their source ; 
nor to man, on the other, as the object of their moral 
urgency. They appear like links severed from the 
chain to which they belonged ; and thus, they lose all 
that evidence which arises from their consistency, and 
all that dignity which is connected with their high 
design." 

Another late writer, — for writers of this descrip- 
tion appear to be multiplying, and in quarters where 
they were not looked for — has very beautifully ob- 
served: — "It may not be improper to remark, that 
the religion, to whose characteristics I have adverted, 
is not to be considered as precisely that form of Chris- 
tianity which has been established in Italy, in Germa- 
ny, in Russia, or in Britain ; or as it is professed by 
episcopalians, presbyterians, independents, or any oth- 
er sect; or as it is expounded in the catechisms, con- 
fessions, or systems of divinity, which have been pub- 
lished by the different denominations of the Christian 
world. In all these cases, its true glory has been ob- 
scured, its beauty defaced, and its purity contamina- 
ted, by passing through the atmosphere of human fol- 
ly and corruption; and opinions and practices have 
been incorporated with its leading principles, altoge- 
ther repugnant to the liberal and expansive spirit for 
which it is distinguished. It is to the Christiani- 
ty OP THE felBLE ALONE TO WHICH I REFER. It is 

there alone that it is to be seen in its native purity, sim- 
plicity, and glory ; and he who neglects to study the 
scriptures, unfettered by the trammels of human sys« 
22* 



254 ESSAY. 

terns, will never be able fully to perceive, or to ap- 
preciate the true excellence of that religion, which is 
' pure, and peaceable, full of mercy and good fruits,' 
and which breathes 'good will towards men. 5 For, 
in some of the forms which Christianity has assumed 
in certain countries, it has been so much blended with 
human inventions as to be scarcely distinguishable 
from heathenism ; and consequently in such cases, it 
has seldom been accompanied with those beneficial 
effects, which it is calculated to produce. And, 
among almost all the sectaries in every country, eith- 
er some of its distinguishing features have been over- 
looked, or its doctrines mixed up with metaphysical 
dogmas, or its practical bearings disregarded, or opin- 
ions respecting its forms and circumstantials set in 
competition with its fundamental truths and moral re- 
quisitions. c Nevertheless, the foundation of God 
standeth sure 5 — and the divine fabric of Christianity 
will remain unshaken and unimpaired, so long as the 
scriptures are preserved uncontaminated and entire."* 
All this is true, and evinces the bible itself to be the 
best instrument of instructing the human mind : while 
creeds can pretend to no such pre-eminent utility. In 
fact they cannot, if the above views of them be true, 
ever keep out error; for how can they banish error, 
if they are not able to teach truth? and offer no in- 
ducement to holiness? They operate precisely on 
the old principle adopted by the heathen priesthood, 
which Paul describes when he says — "Professing 
themselves to be wise, they became fools, and chang- 
ed the glory of the incorruptible God into an image 



* Dick, on the improvement of Society, &c. pp. 293-??»'4. 



ESSAY. 



255 



made like to corruptible man, and to birds and four- 
footed beasts and creeping things. 55 The difficulties 
of which ecclesiastics complain, they have introduced 
themselves. For while the bible is commensurate 
with the varieties of the intellectual world, and meets 
every man, according to his own peculiarity, just as 
the physical system does, creeds cannot instruct, or 
adapt themselves to, this varied mind ; but on the con- 
trary, convert even their framers into so many com- 
batants to teach the Christian community how to 
quarrel and divide. And all this is done by parties, 
who are so anxious for a close and intimate commu- 
nion with God himself, that they declare — the one, 
that the bible is the only rule of faith and practice, 
and that the sinner is converted by the power of God ; 
— and the other, that the bread and wine, in the ordi- 
nance of the supper, become the real body and blood 
of Jesus Christ. The bible is the only rule, and yet 
we must have a creed — we may eat Christ's flesh, 
and yet may not read his bible. Marvellous theolo- 
gy ! 

But I shall be told, that Jehovah has himself ap- 
pointed ministers to instruct the people. True. All 
societies have official men. Religion is a social mat- 
ter, and organized communities must have their own 
agents for the production of social results. Yet the 
object of the ministry is, to keep the bible before 
the minds of men — to divide the word of truth — to 
teach all things which Christ has commanded — and 
he has promised to be with them to the end of the 
world. But creeds do not exhibit the word of truth. 
They proclaim the supposed unanimous consent of 
the fathers, or the decisions of the pope, or the de- 



256 



ESSAY. 



crees of councils, or the doctrines of a sect, and have 
no promise of the Spirit's presence and aid. They 
refer not to God as their author, nor to the sanctifica- 
tion of man as their object. They bring in ecclesias- 
tical power, which the Master and his disciples most 
solemnly prohibited, and can do nothing but distract 
and debase the human mind. Let the reader look 
for "regular order" through the whole Christian 
church, and find it if he can. Let him go back to the 
council of Nice, and listen to trinitarian and unitarian 
combatants, and look at bishops, so celebrated for 
their learning and their piety, as they cast their mitres 
at the feet of a hypocritical emperor, or receive them 
again with the inscription of their new vassalage : — 
Let him trail his melancholy steps through the middle 
ages, and look for " the brightness of glory" amid 
scenes of darkness and deeds of blood: — Let him now 
catch from every passing breeze the summons of ec- 
clesiastical strife, and distinguish the high tones of ido- 
lized leaders, — of legions marshalled under the pope, 
or the different sects of reformers ; and then tell where 
" regular order" is, in either doctrines or social vir- 
tues ? 

And after all, when the creed system has done 
such fearful things, and through so many ages; when 
at the present day, scarcely a church court can meet 
without bitter contention, and parties, full of animosi- 
ty, have risen, or are rising, in each denomination, — 
when religious newspapers have become the vehicles 
of religious controversy, and religious society seems 
to be dissolving ; will not men see, will not the saints 
of the Lord, abandon, the cause of this wide-spread- 
ing degeneracy ? and seek for order and harmony, 



ESSAY. 



257 



peace and truth, in the bible, which God himself gave 
them ? Shall men who take this view, and adopt this 
course, still be driven out of the church ? Then God 
grant, that our ecclesiastics may have cases every 
day multiplying on their hands, until the Christian 
community shall itself be roused to understand, why 
this whirlwind is sweeping through the Christian em- 
pire. May the Lord arise to staunch the bleeding 
wounds his own servants have inflicted, and wake up 
Zion to put on her beautiful garments. The Lord 
reigns, and in him alone can troubled hearts confide. 



CONCLUSION. 

I have now, the second time, reviewed the creed 
system. In behalf of the general argument, catholic? 
lutheran, episcopalian, and presbyterian witnesses 
have been summoned, with others of high literary 
character and standing. An appeal has been made to 
every man, who may please to read history, or to 
look at events transpiring around him. Many other 
witnesses might have been called upon, whose testi- 
mony would have been equally clear, and the argu- 
ment might have been much extended. But enough 
has been done. My reader may, perhaps, be offend- 
ed with my freedom and severity. If so, two sugges- 
tions, which I freely make, may deserve his attention. 
If the essay is merely the echo of truth, then his of- 
fence, however much I may regret it, is no concern 
of mine. If truth has not been maintained, I trust I 
shall be ever open to conviction. Free from ths 



25S 



ESSAY. 



grasp of church courts, and apprehending nothing, 
personally, from their high-handed measures, I would 
honestly declare my thoughts, but would not use my 
liberty as " a cloak of maliciousness. 55 I covet con- 
troversy with no ecclesiastic of any name ; nor the no- 
tice of any reviewer, who may be confident of his own 
ability to put the public straight. All I desire is the 
promulgation of truth with the Master 5 s blessing ; and 
that every man may have full liberty to declare truth, 
according to the wisdom given unto him, and the op- 
portunities which providence may associate with his 
duties. 

Perhaps it may be asked — what is now to be done ? 
To which I answer, that free and untrammelled dis- 
cussion, aiming at truth, guided by the fear of the 
Lord, and sustained by love to men, is every thing in 
Jehovah 5 s intellectual empire. Such liberty is neces- 
sarily connected with individual responsibility, and 
the proper exercise of mind. The power that inter- 
feres with it is tyrannical, and the man who submits 
to such an act of power is not evangelically free. The 
community may not be prepared for this discussion, 
though they are approaching it. Controversy must 
wake up the papal church to thought and inquiry, and 
her members must know that her dogmas may be ex- 
amined. The people must learn their rights, as gov- 
ernors in ecclesiastical associations, instead of submit- 
ting to the infallibility of sy nodical assemblies. All 
this may require time. In the mean while, he who 
desires to think for himself, and the church which de- 
termines to sustain him, must take the troubles which 
such a case involves ; and, as Jesus loved them and 
gave himself for them, they must, with cheerfulness 



ESSAY. 



259 



and a good conscience, endure hardness as good sol- 
diers, for his name's sake. Instead of avenging their 
own wrongs, they must bear their faithful testimony to 
truth ; and leave the church courts that may seek to 
distract and divide, to the retributive process which 
hard measures and vindictive cruelty are sure to in- 
cur. 

Peter violated the principles of " the kingdom" of 
heaven, when he drew his sword, and cut off the ear 
of the high-priest's servant. " They who take the 
sword, shall perish w r ith the sword," said the Redeem- 
er, who would " not break the bruised reed, nor 
quench the smoking flax." " Vengeance is mine, I 
will recompense, saith the Lord." " The servant of 
the Lord must not strive ; but be gentle to all men, 
apt to teach, patient, in meekness instructing those 
that oppose themselves." And it will be well, if they 
who advocate, and they who reject, creeds and con- 
fessions of faith, shall act in this manner, walking by 
the same rule, and minding the same thing, as far as 
they have attained. Then, if in any thing else they 
be otherwise minded, God will reveal even this unto 
them. May the good Lord thus teach and bless and 
reconcile all who love his glorious name. 

If my voice may be heard among the advocates of 
ecclesiastical liberty, and particularly by young men 
who may be attracted by the grandeur and magnifi- 
cence of the glorious cause ; I would affectionately 
counsel, and earnestly exhort, them to remember, 
that it devolves on them to " speak the truth in love." 
The degrading scenes which have been too often ex- 
hibited in church courts, the embittered and undigni- 
fied discussions of religious newspapers, in both of 



260 



ESSAY. 



which a supposed heretic is treated with so much un- 
manly and undeserved vituperation, must not be imi- 
tated by the " freemen of the Lord." Liberty ought 
as much to elevate, as ecclesiastical despotism de- 
grades, both personal and official character. The 
cause disowns every thing that is vulgar, jesuitical, or 
dogmatic ; and warrants no transactions of which an 
honorable minded man should be ashamed, or concern- 
ing which he should remark, as creed-men sometimes 
do in reference to their synods, and as Gregory 
did of old, — I am glad I was not there. No apostle 
was ever ashamed of the gospel — every one gloried 
in the cross, and rejoiced that he was counted wor- 
thy to suffer for Christ's sake. 

These young men I would address, as the Lord ad- 
dressed his disciples — "Blessed are ye, when men 
shall revile you, and persecute you, and shall say all 
manner of evil against you, falsely, for my sake. Re- 
joice and be exceeding glad, foi> great is your reward 
in heaven ; for so persecuted they the prophets that 
were before you." I would write, as Peter wrote — 
" Beloved think it not strange concerning the fiery tri- 
al which is to try you, as though some strange thing 
happened unto you : but rejoice, inasmuch as ye are 
partaker's of Christ's sufferings ; that when his glory 
shall be revealed, ye may be glad also with exceeding 
joy. If ye be reproached for the name of Christ, 
happy are ye ; for the Spirit of glory and of God rest- 
eth upon you : on their part he is evil spoken of, but 
on your part he is glorified. But let none of you 
suffer as a murderer, or as a thief, or as an evil doer, 
or as a busy body in other men's matters. Yet if any 
man suffer as a Christian, let him not be ashamed, but 



ESSAY. 



261 



let him glorify God on this behalf. For the time is 

COME THAT JUDGMENT MUST BEGIN AT THE HOUSE 

of God. — But, and if ye suffer for righteousness' 
sake, happy are ye : and be not afraid of their terror, 
neither be troubled. But sanctify the Lord God in 
your hearts; and be ready always to give an answer 
to every man that asketh you a reason of the hope 
that is in you with meekness and fear; having a good 
conscience, that whereas they speak evil of you, as of 
evil doers, they may be ashamed that falsely accuse 
your good conversation in Christ." 

1 earnestly counsel my young friends, that they be 
exceedingly careful of their personal character : 
Your backslidings will be attributed, whether true or 
false, to the cause you have espoused ; and none will 
be more ready to forget that " charity which cover- 
eth a multitude of faults," than controvertists, whose 
censure you may have incurred. A contest for " the 
faith once delivered to the saints," is identified, not 
only with ecclesiastical penalties, however cruelly in- 
flicted, but with a thousand rumours too remorseless- 
ly uttered, and a thousand letters too deliberately 
written, and a thousand newspaper paragraphs irre- 
sponsibly published. Take heed to yourselves that, 
none of these things be deserved.. An enlightened 
community will unhesitatingly fling from its confi- 
dence, the man whose unholy life, or whose unhallow- 
ed passions, shall violate his promises, and disappoint 
their expectations. I say again, take heed to your 
ways. Let faith, which I have shown the creed- 
system to have abandoned, be the distinguishing cha- 
racteristic of your official course, and a holy lifb 
the luminous proof of your moral excellence. Your 
23 



262 



ESSAY. 



happiness and your recompense must be found in the 
service you render, and in the approbation of the 
Lord, who passed through like scenes to his cross. 
May that Lord bless and keep you. 



CUSHING & SONS HAVE PUBLISHED, 

A DISCOURSE ON THE 
OFFICIAL RELATIONS OF NEW TESTAMENT ELDERS. 

BY JOHN M. DUNCAN. 

A REPLY TO DR. MILLER'S LETTER TO A GENTLEMAN OF 
BALTIMORE, IN REFERENCE TO THE CASE OP 
THE RET. MR. DUNCAN. 

By John M. Duncan. 



THE 

MEDIATORIAL RE I GIST OF THE S02T OF GOD, 

OR THE ABSOLUTE AEILITY AND WILLINGNESS OF JESUS 
CHRIST, TO SAVE ALL MANKIND, DEMONSTRATED 
FROM THE SCRIPTURES. 

Ia which work an attempt is made to rescue the Gospel Call from 
false Philosophy.— by james gray, d. d. 



C. & sons have now in press, 

A REVISED AND ENLARGED EDITION OF THE 

LECTURES 

ON THE GENERAL PRINCIPLES OF MORAL GOVERNMENT, 

As they are exhibited in the first three chapters of Genesis. 

BY JOHN M. DUNCAN. 

The interest evinced in the important topics of this volume has 
induced, on the part of the publishers, the offer of the second edi- 
tion ; and on the part of the author a considerable amplification of 
his arguments on some of the subjects embraced, which the com- 
pression of a single volume prohibited. 



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